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Srom  f^e  &t6rar|?  of 

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to  t^e  fei6rari?  of 

(pxincdon  S^eofogtcdf  ^enttnarj 


8ERMON8, 


PHILOSOPHICAL,  EVANGELICAL. 


ANI* 


PRAGTXCA£  SUBJECTS^ 


PIi8|«iN£D  rOR  THS 


ms.  OF  VARIOUS  (DENOMINATIONS  OF  CHRISTIANS- 


BY  TUB 

REV.  ELI  *MEEKER. 


ITHACA: 

PRINTED  BY  MACK  &  ANDRUiS. 

1827. 


NORTHERN  DISTRICT  OF  > 

NEW- YORK,  \  ^°  '^^  •• 

BE  IT  REMEMBERED,  That  on  the  twenty- fourth  day  of  A  pril,  in  the  fifty- 
first  yearof  the  Independence  of  the  United    Stales  of  America,  A.  D. 
[L.  S.]       1827,  ELI  MEEKER,  of  the  said  District,  hath  deposited  in  this  Office  the 
title  of  a  Book,  the  right  whereof  he  claims  as  Author,  in  the  words 
following,  to  wit :  ' 

"  Sermons,  on  Philosophical,  Evangelical,  and  Practical  subjects.  Designed  for  the 
use  of  various  Denominations  of  Christians.     By  the  Rev.  Eli  Meeker." 

In  conformity  to  the  act  of  the  Congress  of  the  United  States,  entitled  "An  act  for 
the  encouragement  of  learning,  by  securing  the  copies  of  Maps,  Charts,  and  Books, 
to  the  authors  and  proprietors  of  such  copies,  during  the  times  therein  mentioned  •," 
and  also,  to  the  act  entitled  "  An  act  supplementary  to  an  act  entitled  '  An  act  for  the 
encouragement  of  learning,  by  securing  the  copies  of  Maps,  Charts,  and  Books,  to  the 
authors  and  proprietors  of  such  copies  during  the  times  therein  mentioned,'  and  ex- 
tending the  benefits  thereof  to  the  arts  of  Designing,  Engraving,  and  Etching  histori- 
cal and  other  print?,"  R.  R.  LANSING,  Clerk 

(j/"  the  J\rorthern  District  of  JSPev^-Yarh 


PREFACE. 


The  following  work  is  designed  particularly  for 
the  use  of  individuals  and  families,  whose  volumes 
are  few  and  whose  reading  is  not  extensive.  And 
for  the  purpose  of  rendering  it  the  more  useful,  a 
considerable  portion  of  six  interesting  subjects  is 
taken  from  the  writings  of  men  so  eminent,  that  pub- 
lick  utility  is  offered  as  an  apology  for  thus  presuming. 

A  few  other  particulars  have  been  selected  from 
other  authors.  It  is  hoped  the  selection  of  subjects 
and  their  illustration,  will  interest  many  who  are  not 
professedly  prous.  as  well  as  edify  the  most  devout 
C  hristian.  As  a  large  number  in  this  vicinity  have 
become  subscribers  for  the  present  volume  with  the 
expectation  of  its  containing  considerable  variety, 
exertions  have  been  made  not  to  have  them  disap- 
pointed. The  present  and  future  well-being  of  man, 
is  the  object  for  which  these  sermons  appear  in  print. 
The  author  humbly  hopes,  his  labours  in  preparing 
this  work  for  publication,  will  in  so'ue  degree  prove 
useful  for  the  promoting  of  its  designed  end;  there- 
fore, it  is  presented  to  the  publick. 


CONTENTS. 


SERMON  I. 

The  original  and  present  state  of  the  world  contrasted. 
Genesis  i.  31.     And  God  saw  every  thing  that  he  had  made,  and  behold  it 
was  very  good,  .......  a 

SERMON  II. 

Identity  ol"  the  human  race. 
Aets  xvii.  26.    And  hath  made  of  one  blood  all  nations  of  men  for  to  dwell 
On  all  the  face  of  the  earth.        ......  20 

SERMON  III. 

Man  urged  to  act  worthy  of  his  dignified  nature. 
1  Kings  ii.  2.    Show  thyself  a  man.        ......  33 

SERxMON  IV. 

Envy  one  of  the  basest  passions  of  the  human  breast. 
Esther  v.  13.     Yet  all  this  avaikth  me  nothing,  so  long  as  J  see  Mordecai 
the  Jeu'i  sitting  at  the  king's  gate.      .....  48 

SERMON  V. 
Reflections  oti  the  devotion  of  the  higher  order  of  intelligences. 
Isaiah  vi.  2.     (Vith  twain  he  covered  his  face,  and  with  twain  he  covered 
his  feet,  and  ivith  twain  he  did  Jly.       .....  5.0 

SERMON  VI. 

Little  things  blight  the  fairest  prospects  of  man. 
Solomon's  Song  ii.  15.     Take  us  the  foxes,  the  little  foxes,  that  spoil  the 
vines,  for  our  't^nes  have  tender  grapes,  ....  70 

SERMON  VII. 

Man  admonished  of  his  duty  by  inferiour  creatures. 
Proverbs  vi.  6.      Go  to  the  ant,  thou  sluggard,  consider   her  ways  and  be 
wise.  ...  PI 

SERMON  VIII. 

Human  activity,  a  means  of  obtaining  blessings  from  God. 
Mark  iii.  5.      Stretch  forth  thine  hand.  ....  94 

SERMON  IX. 
V,        .  The  value  and  use  of  money. 

*.cclesiastes  x.  19.    Money  answereth  all  things.  .  .  .        107 


vi  CONTENTS, 

SERMON  X. 

The  service  of  God  and  Mammon  impossible. 
Matthew  vi.  24.    Ye  cannot  servi  Ood  and  Mammon.      .  ,  »        11^ 

SERMON  XI. 
Desirable  effects  of  a  preached  gospel. 
Mark  xvi.  15.     Oo  %ie  into  all  the  world,  and  preach  the  gospel  to  every 
creature.         ........         129 

SERMON  XII. 

Joseph's  affection,  seasonably  manifested,  worthy  of  imitation. 
Genesis  xv.  4.    /  am  Joseph,  your  brother.         ....        142 

SERMON  XIII. 

A  vain  ciirios;ty  reproved. 
John  xxi.  22.     What  is  that  to  thee  .^  follow  thou  me.      .  .  .153 

SERMON  XIV. 

'  Zion's  trials  and  prospects.  > 

Psalm  xlviii.  12.  Walk  about  Zion,  and  go  round  about  her ;  tell  the  towers 
thereof.  ........        165 


SERMON  XV. 

iccess  of  Christianity. 

176 


SEKMOIN   AV. 

Origin  of  the  Christian  name,  and  success  of  Christianity. 
Acts  xi.  26.     The  disciples  were  culled  Christians  Jirst  at  Anlioch. 


SERMON  XVI. 

Man  fearfully  and  wonderfully  made. 
Psalm  cxxxix.  14.      /  am  fearfully  and  wonderfully  made.         .  .         188 

SERMON  XVII. 

True  religion  all  important. 
Isaiah  xxviii.  20.  For  the  bed  is  shorter  than  Ihut  u  man  can  stretch  himself 
on  it,  and  the  covering  narrower  than  that  he  can  wrap  himself  in  it.     .         219 

SERMON  XVIII. 

Neglect  of  present  duty  the  ruin  of  man. 
1  K  in-^s  XX.  40.  ^nd  as  thy  servant  was  busy  here  and  there,  he  was  gone.        231 

SERMON  XIX. 

The  path  of  human  happiness. 
Psalm  iv.  6.     'Tliere  be  many  that  say.  Who  will  show  us  any  good?      .        243 

SERMON  XX. 
Little  things  make  up  the  character  of  a  man. 
Luke  xvi.  10.     He  that  is  faithful  in  that  which  is  least,  isfaiihfid  also  in 
much :  and  he  that  is  unjust  in  the  least,  is  unjust  also  in  much.         .        25' 

SERMON  XXI. 
On  Justification. 
Romans  iii.  24.  Being  justified  freely  by  his  grace-,  through  the  redemption 
fhaii^  in  Christ  Jesus.  ,  ..  ,  .  373 


CONTENTS.  VU 

SERMON  XXn. 

Death  and  the  intermediate  state. 
■Ecclesiastej  xii.  7.     Then  shall  the  dust  return  to  the  earth  as  it  was;  and 
the  spirit  shall  return  unto  God,  who  gave  it.       .        .  •  .        299 

SERMON  XXIII. 
The  resurrection  of  the  human  body,  and  wonderfully  glorious  change. 
1  Corinthians  xv.  53.     This  corruptible  must  put  on  incorruption :  and  this 
mortal  must  put  on  immortality.  .....        329 

SERMON  XXIV. 

Ministers  of  the  gospel,  encouraged  to  hold  forth  variety  as  a  prominent 
trait  in  their  publick  discourses. 
Matthew  xiii.  52.     Enery  scribe  which  is  instructed  unto  the  kingdom  of 
heaven,  is  like  unto  a  man  that  is  a  householder,  which  bringeth  forth  out 
of  his  treasure  things  new  and  old.  .         .  .  .  •        356 

APPENDIX. 
Explication  of  the  term  Nature.  .....         39t 

Explication  of  the  term  Law.    ,  ,  ^  .  «  .        399 


SERMON  1. 

THE  ORIGINAL    STATE    OF    TIIK   WORLD   FAR  "MORE  EXCEL- 
LENT   AND   DESIRABLE  THAN  THE  PRESENT. 


Genesis  i.  31. 

And  God  saw  every  thins;,  that  he  had  made,  ami,  behold. 
it  icas  very  good. 

These  words  present  us  with  the  viewMvhich  the 
Lord  had,  when  his  works  oi  creation  were  com- 
pleted.  And  they  are  represented  to  be  glorious  and. 
excellent;   worthy   of  a  Being  supremely  wise  and 
good,      vlankind"  readily  discern  and  acknowledge 
that  some  of  the  divine  works  bear  evident  marks 
of  divine  goodness;  and  they  are  ready  to  conjecture, 
that  some  are  not  stamped  with  wisdom  nor  benevo- 
lence.    But  the  Creator  himself  has- declared  them 
all  not  only  to  be  goorl,  but  to  be  very  good.     All 
the  works  which  God  created,  in  six  days,  have,  in 
the  view  of  infinite  wisdom  and  goodness,  been  con- 
sidered as  superlatively  excellent;  and  as  such  they 
are  announced  to  man,   who  should  view  them  in 
the  same  light.     Doubtless,  one  reason,  why  man- 
kind are  no  more  astonished  and  affected  with  the 
displays   of  the  wondrous  goodness  of  God  m  his 
works  of  creation,  is,  that  they  have  such   limited 
or  scanty  views  of  the  divine  works,  consequently 
they  are  unable  to  discern  to  a  very  great  extent 
the  supremely  benevolent  design.     The  more  any 
one  becomes  acquainted  with  cause  and  effect,  and 
the  more  he  is  enabled  to  search  into  the  nature  of 
things,  so  far  as  man  is  capable,  by  contemplating 
the  works  of  nature;  the  more  is  he  led  to  see  and 
admire  infinite  wisdom  and  goodness. 


10  SERMON    I. 

Another  reason,  why  many  do  not  see,  that  every 
thing  which  the  Lord  has  made,  is  very  g6od,  is, 
that  they  confine  their  views  to  the  world  and  its 
inhabitants  as  in  a  state  of  condemnation  and  not 
in  their  original  state.  They  do  not  consider  how 
very  different  the  appearance  and  reality  of  things 
were,  before  the  flood,  and  especially  before  the 
entrance  of  sin  into  the  world.  The  earth  and  every 
thing  that  pertains  to  it,  are  materially  changed  and 
under  the  curse  of  God  in  consequence  of  the  sin 
of  our  tirst  parents  and  of  the  sins  of  the  world.  By 
contrasting  the  present  and  the  original  state  of 
God's  works  of  creation,  our  views  may  be  enlarged 
concerning  the  divine  goodness.  Let  me  repeat  the 
words  of  the  text:  "  And  God  saw  every  thing  that 
he  had  made,  and,  behold,  it  was  very  good."  Thus 
the  great  Creator  viewed  his  works,  on  the  sixth 
day,  when  the  heavens  and  the  earth  were  finished, 
and  all  the  host  of  them.  They  not  only  as  a  stu- 
pendous system  exhibited  the  wisdom  and  goodness 
of  God,  but  every  part  both  in  the  natural  and  moral 
creation  was  admirably  designed  to  manifest  the 
being  and  perfections  of  Jehovah.  Infinite  wisdom 
and  benevolence  devised  the  wondrous  scheme;  and 
almighty  power  gave  existence.  As  the  L<ord  is  by 
nature  invisible,  so  the  manifold  works  of  creation 
are  the  book  of  nature,  in  which  finite  intelligencies 
may  read,  and  form  consistent  and  exalted  views  of 
his  true  character.  In  the  illustration  of  the  present 
subject,  but  few  things  can  be  noticed.  The  object 
will  be  to  show,  that  the  origiiial  state  of  the  world 
both  in  a  natural  and  moral  point  of  view,  was  far 
more  excellent  and  desirable  than  the  present.  Scrip- 
ture, reason,  and  probability  are  to  be  the  aids  to 
establish  the  point.  Man  and  his  varied  situations 
and  relations  will  constitute  the  chief  part  of  this 
discourse,  though  not  exclusive  of  the  material 
world  and  the  animal  creation. 

1st.  The  goodness  of  God  will  appear  very  con- 


•  SERMON    I.       ~  11 

spicuous,  it  we  consider  the  soul  of  Adam,  the  father 
of  the  human  race,  in  its  original  state,  as  he  was 
created  on  the  sixth  day.  As  the  soul  of  man  is 
the  most  excellent  part  of  any  of  the  works  of  this 
lower  world,  so  we  should  naturally  conclude,  that 
it  would  be  the  nearest  resemblance  of  its  Author. 
And  with  such  a  conclusion  the  following,  scriptural 
account  is  in  entire  accordance.  So  God  created 
man  in  his  own  image ;  in  the  image  of  God  created 
iie  him.  The  Lord  is  a  Spirit,  or  an  intelligent 
Bei*ng,  whose  understanding  is  infinite.  The  soul  or 
intelligence  of  man  is  finite,  a  mere  image  of  the 
omnipresent,  invisible  Jehovah.  And  as  the  Lord  is 
infinitely  holy,  and  most  righteous  in  all  his  ways,  so 
w^e  are  taught,  that  God,  made  man  upright.  Thus 
all  mankind  bear  the  natural  image  ot  thr^-ir  Maker, 
as  they  are  intelligent  beings ;  and  our  first  parents 
were  created  after  his  moral  image  in  a  state  of 
perfect  holiness.  How  happy  then  must  have  been 
such  a  state ;  how  much  resembling  that  of  the  holy 
and  blessed  angels.  The  soul  of  Adam  was  doubt- 
less more  capacious  than  that  of  any  of  his  offspring; 
and  his  means  of  improvement  and  advancement 
must  have  been  far  superiour  to  those  of  any  of  his 
fallen  race.  This  is  evident  from  the  consideration, 
that  sin  introduces  natural  evils,  mental  as  well  as 
bodily.  Whether  our  first  parents  had  a  language, 
suited  to  their  original  state,  implanted  in  their  very 
natures,  and  innate ;  or  whether  the  Lord  thus  fur- 
nished them  in  a  supernatural  manner,  we  cannot 
tell.  However,  that  they  had  such  a  language  and 
correspondent  knowledge,  reason  would  teach  as 
well  as  scripture.  The  description,  of  Adam's  giv- 
ing names  to  all  the  animals  of  the  earth,  will  throw 
much  light  on  this  subject.  Out  of  the  ground  the 
Lord  God  formed  every  beast  of  the  field,  and  every 
fowl  of  the  air,  and  brought  them  unto  Adam,  to  see 
what  he  would  call  them :  and  whatsoever  Adam 
called  every  living   creature,   that  was  the   name 


i'2  SKRMOA  I,  ^ 

thereof.  And  Adam  gave  names  to  all  catile,  and  to 
the  fowl  of  the  air,  and  to  every  beast  of  ih-^  f'.Hd, 
The  idea  which  some  entertain,  that  Adam  though 
very  happy,  had  but  little  knowledge,  is  entirely 
groundless,  and  every  way  inconsistent.  It  is' 
founded  perhaps  on  the  expression  of  Satan,  "  Ye 
shall  be  as  gods,  knoAving  good  and  evil."  But  what 
must  be  the  proper  import  of  such  a  temptation.^ 
Truly  this.  Eat  of  ihe  forl-idden  fruit,  and  yoiir 
extensive  knowledge  and  enlarged  views  will  be  su- 
per?iaturally  augmented;  and  ye,  who  are  but  li-ttle 
lower  than  the  angels,  will  at  once  be  equal  to  them. 
The  serpent,  from  dread  experience,  knew,  that  the 
suggestion  of  the  highest  possible  attainments  of 
knowledge,  would  be  the  most  likely  to  excile  am- 
bition in  the  heart  of  one  of  a  capacious  mind,  and 
of  clear  and  sublime  views.  Aspiring  to  be  gods, 
angels  fell:  'aspiring  to  be  angels,  man  rebelled. 
But  the  race  of  x\dam  have  souls  inferiour  to  him,  in 
consequence  of  the  diseases  both  of  the  mind  and 
of  the  body.  How  extensive  the  capacity,  how  great 
the  knowledge,  how  holy  and  happy  must  have  been 
our  first  parents,  whilst  in  that  blessed  situation,  the 
garden  of  Eden !  \V  hen  we  consider  the  soul  of 
Adam  in  a  state  of  innocence,  a  living,  holy  image  of 
its  Creator,  the  divine  goodness  shines  conspicu- 
ously; for  the  Lord  himself  saw,  that  it  was  made 
very  good. 

2nd.  If  we  compare  the  human  body  in  its  original 
state  and  present  condition, -the  divine  wisdom  and. 
goodness  will  be  very  manifest.  No  doubt  Adam 
had  the  most  regular,  bodily  form,  and  the  most 
beautiful  and  interesting  countenance  of  any  mere 
man,  that  ever  lived.  Then,  not  only  the  human 
soul,  but  the  human  body,  was  in  a  state  of  per- 
fection. Then,  was  man  the  immediate  offspring 
of  God,  and  he  breathed  air  so  pare,  that  his 
body  Avas  not  subject  to  sickness  and  mortality. 
By   reason    of  sin   every   manner   of  disease   and 


SERMON    I.  14 

death  itself  have  entered  the  world.  Hence, 
the  beauty,  vigour,  and  activity  of  the  human  body 
are  greatly  degenerated.  Irregular  forms 'and  fea- 
tures, constitutional  diseases  and  the  prevalent  dis- 
tempCi's  of  mortals,  finally  all  bodily  infirmities,  are 
the  effect  of  human  apostrxcy.  This,  and  more  than 
this,  is  implied  in  the  expression,  dust  thou  art,  and 
unto  dust  shalt  thou  return.  Human  bodies  are  be- 
come corrupt  by  irregular,  sensual  desires,  by  sinful 
passions  and  vitiated  appetite.  All  the  affections 
and  passions  of  man  in  his  original  state  were  for 
good ;  and  his  reason  and  appetite  were  in  perfect 
unison.  But  how  sadly  reversed  the  present  state ! 
Constitutional  sins  originate  chiefly  from  the  irregu- 
larities of  the  human  body;  hence  the  minds  of 
many  are  excited  by  what  is  denominated  the  right 
eye  sin  from  some  of  the  defiects  or  irregularities  of 
the  animal  frame.  Many  have  their  minds  greatly 
beclouded  and  deprest  nearly  all  their  days,  on  the 
account  of  some  local  complaint,  or  perhaps  a  va- 
riety of  bodily  maladies.  But  the  healthful  and 
vigorous  body  of  4dam,  and  the  perfect  state  of  the 
various  senses,  would  be  almost  constant  inlets  of 
entertainment,  and  sources  of  joy.  Had  he  not 
apostatized  from  God,  his  body  would  never  have 
fallen  a  prey  to  death,  but  would  probably  have  been 
translated,  or  instantly  changed  into  a  spiritual  body, 
like  the  bodies  of  Enoch  and  Elijah,  and  like  the 
change  that  shall  be  produced  in  those,  that  shall  be 
on  the  earth,  at  the  time  of  the  sounding  of  the  last 
trump.  Originally  the  human  frame  was  a  most 
beautiful  temple,  containing  a  perfect,  human  soul. 
But  now  it  is  a  decaying  tabernacle,  inhabited  by  a 
degenerate,  apostate  spirit.  Not  only  was  the  soul 
of  man  made  after  the  image  of  God;  but  a  most 
perfect  human  body  was  formed  to  be  its  suitable 
com.panion  and  partner.  This  is  fairly  infered  from 
the  expression,  behold,  it  was  very  good.  Then  we 
may  see,  that  far  more  excellent  and  desirable  was 


14  SERMON  I. 

the  original  than  the  present  state  of  the  corporeal 
system,  and  how  conspicuous  the  goodness  of  God ! 

3rd.  The  world  itself  in  its  original  state  was  pro- 
nounced superlatively  good,  and  as  such  should  be 
viewed  by  man.  The  earth  in  its  pristine  state  was 
a  globe  beautifully  formed,  and  vvell  calculated  for 
the  support  of  animals,  and  for  the  convenience  of 
man.  In  its  present  state  it  is  greatly  altered,  and 
wonderfully  changed  from  what  it  once  was.  Its 
surface  is  far  more  irregular  and  rugged,  than  it  was 
when  pronounced  very  good.  Inundations  and  earth- 
quakes have  made  havock  with  certain  parts  of  the 
world.  The  flood  especially  has  desolated  the 
whole  surface,  and  produced  many  dreary  mountains 
and  awful  gulfs.  We  read  of  high  hills  and  moun- 
tains, before  this  catastrophe;  but  they  would  not 
compare  with  the  present.  They  would  not  be  too 
stately  to  render  a  most  agreeable  variety  either  to 
charm  the  eye,  or  to  be  most  productive.  In  con- 
sequence of  sin  not  only  the  moral  but  the  natural 
world  is  greatly  degenerated ;  for  the  earth  itself  is 
cursed  for  man's  s?ke.  We  may  well  bless  the  Lord, 
that  we  have  the  earth,  his  foot  stool,  even  in  its 
present  state  for  our  abode ;  but,  yet,  how  must  it 
once  have  been  far  more  excellent  and  most  desirable. 

4th.  The  condition  of  mar)  and  all  things  around 
him  were  originally  very  good ;  but  in  his  present 
state  they  are  greatly  reversed.  Adam  had  a  garden, 
whose  soil  was  most  fertile ;  and  all  the  requisite 
labour  would  only  serve  to  render  him  healthy, 
active,  and  cheerful.  Delightful  his  situation  !  for  out 
of  the  ground  made  the  Lord  God  to  grow  every 
tree,  that  is  pleasant  to  the  sight,  and  good  for  food. 
Though  we  frequently  behold  the  face  of  nature 
clothed  with  verdant  beauty ;  yet  its  scenery  was 
once  far  more  beautiful  and  delightsome,  but  how 
are  labour  and  vexation,  sorrow  and  grief,  now 
visible  throughout  the  world,  which  lieth  in  wicked- 
ness.    Awfullv  true  the  denunciation,  Cursed  is  the 


SERMON  I.  lu 

ground  ior  thy  sake,  in  sorrow  shalt  thou  eat  of  it, 
all  the  clays  of  thy  life ;  Thorns  also  and  thistles 
shall  it  bring  forth  to  thee ;  and  thou  shalt  eat  the 
herb  of  the  field :  In  the  sweat  of  thy  face  shalt 
thou  eat  bread,  till  thou  return  unto  the  ground. 
Then  the  unpleasant  excesses  of  climate,  and  the 
infected  atmosphere  are  a  judgement  from  heaven 
for  man's  transgression.  For  the  same  reason  the 
beasts  become  savage  towards  one  another  and 
towards  man.  How  submissive  were  they  and  inof- 
fensive before  the  tail!  Now,  many  of  them  are  ready 
to  destroy  man,  the  lord  of  this  lower  world;  and 
they  fear  him  not  only  for  his  intelligent  countenance 
but  also  for  his  wicked  looks.  The  beasts  of  the 
field  and  even  the  elements  are  now  hostile  and  set 
in  array  against  him.  When  considering  the  mani- 
fold miseries  of  this  life,  does  any  one  imagine,  that 
the  divine  goodness  is  greatly  eclipsed.'^  This  sub- 
ject will  teach  him  to  contemplate  the  world  and  all 
things  therein,  on  the  sixth  day,  when  the  Lord 
pronounced  them  all  very  good.  Then  will  he  be- 
hold the  beauties  and  wonders  of  paradise;  and  the 
same  state  would  have  continued  to  this  day  with 
glorious  improvement,  had  not  sin  entered  this  world. 
The  evils  and  direful  calamities  of  this  life  must  not 
be  a  reproach  to  the  divine  goodness  but  to  man. 
His  revolt  from  his  supreme  Lord  has  immersed  him 
in  all  the  miseries  of  this  life  and  exposed  him  to 
the  woes  of  the  life  to  come.  But  notwithstanding 
the  sins  of  the  world,  through  the  divine  grace,  mercy 
and  forbearance  of  God,  how  manifold  is  the  divine 
goodness,  what  a  continued  series  of  varied  favours 
does  heaven  confer  even  on  the  evil  and  unthankful. 
Yet  how  much  brighter  was  the  original  state  of 
things,  when  all  were  perfection,  were  superlatively 
excellent  in  the  view  of  God. 


IMPROVEMENT. 

1st.  If  this  subject  has  reflected  some  light  on  the 
vorks  of  creation  concerning  the  goodness  of  God, 


It)  "sermon  I. 

then  it  may  be  proper  to  make  a  lew  observationK 
concerning  the  necessity  and  excellence  of  divine 
revelation,  which  will  be  a  farther  manifestation  of  the 
divine  goodness.  When  we  consider,  that  the  great, 
first  cause  has  not  only  given  existence  to  matter,  but 
also  to  mind,  we  may  conclude,  that  a  revelation  from 
God  to  man  is  possible.  Surely  he,  who  created 
intelligent  beings,  can  reveal  himself  to  them,  or  ex- 
cite ideas  in  their  minds  by  his  immediate  agency 
without  the  intervention  of  means  or  second  causes. 
The  same  power,  which  created  the  human  mind  by 
an  immediate,  positive  agency,  can  furnish  the  mind 
^vith  clear  and  distinct  ideas  by  the  same  agency, 
which  is  implied  in  the  term,  revelation.  And  truly 
a  revelation  from  God  to  man  is  very  desirable.  Our 
first  parents,  in  a  state  of  innocency,  might  reason 
from  the  works  of  creation  and  providence,  that  their 
Creator  is  great,  powerful, intelligent, and  benevolent; 
and  that  they  ought  to  love  a  being  so  glorious  and 
munificent.  But,  without  a  revelation  from  God,  it 
does  not  appear,  that  they  would  know ,  how  they 
should  worship  him,  that  they  might  express  their  love 
in  themost  suitable  manner:  Neither  could  they  know, 
whether  their  Creator  designed  them  for  immortality. 
And,  if  they  should  believe  this,  they  could  not  tell, 
whether  this  world  would  be  their  eternal  home,  or 
whether  they  should  enter  another  state  of  existence. 
When  they  felt  hunger,  they  might  draw  some  rational 
conclusions,  that  it  would  be  lawful  for  them  to  par- 
take of  the  fruits  of  the  earth  for  their  support ;  but 
could  they  safely  infer,  that  they  might  take  the  beasts 
of  the  field  for  food  ?  How  could  they  determine  with 
certainty,  that  the  animals  of  the  earth,  although  in 
different  grades  below  them,  were  not  rational,  ac- 
countable, and  immortal  creatures  ?  Even  in  the 
primitive  state  of  uprightness  a  revelation  Avas  de- 
sirable and  needful :  but  far  more  so,  since  mankind 
are  in  a  fallen,  blinded,  and  ruined  condition ;  for  it 
makes  known  the  only  possible  way  of  salvation. 
Would  we  be  sensible  of  the  great  importance  of  a 


SERMON    t.  .1^ 

divine  rev  elation,  we  should  not  only  turn  our  thoughls 
to  those  vt^ho  enjoy  it,  and  all  the  advantages  arising 
from  it ;  but  we  should  contemplate  the  deplorable 
situation  of  those,  who  are  destitute  of  its  enlight- 
ening influence.  That  many  of  the  nations  or  tribes 
of  the  earth,  are,  at  present,  in  a  benighted,  forlorn 
condition,  tio  person  of  information  can  deny,  and 
the  same  might  be  said  concerning  all  past  ages. 
When  we  consider  the  strange  worship  of  Heathen 
nations,  and  their  base  and  scandalous  sacrifices,  for 
the  making  of  an  atonement  for  sin,  that  they  may 
pacify  their  offended  deities,  we  have  existing  evi- 
dence of  the  necessity  of  a  divine  revelation  to  point 
out  to  lost  man  the  way  of  salvation.  Without  such 
a  divine  gift,  fallen,  guilty  man  could  not  certainly 
tell,  whether  a  holy  and  righteous  God  could  forgive 
sinners ;  or,  if  he  could,  whether  he  would  grant 
pardon,  and  on  what  terms.  They  could  have  no 
certainty  merely  by  repenting;  and  they  could  not 
possibly  tell  what  atonement  would  be  necessary* 
This  required  wisdom  far  beyond  that  of  men  or  of 
angels.  Moreover  the  contents  of  the  sacred  wri- 
tings serve  to  evince  their  divine  original.  The 
things  revealed  are  perfectly  credible  and  consistent, 
and  form  an  extensive  and  harmonious  scheme.  The 
doctrines  and  duties  revealed  are  not  repugnant  to 
the  law  of  nature,  but  consonant  to  reason  and  con- 
science. Finite,  short  sighted  man  may  imagine, 
that  the  sacred  volume  contains  many  unnecessary 
ihings,  that  are  not  worthy  to  be  included  in  a  reve- 
lation from  God.  But,  although  some  make  objections 
to  the  sacred  writings,  because  they  do  not  exactly 
accord  to  their  notions;  nevertheless  they  do  the 
game  concerning  the  works  of  creation  and  provi- 
dence. And  as  they  do  not  see  the  wisdom  of  many 
of  the  works  of  nature,  hence  an  argument  may  be 
derived  in  favour  of  the  authenticity  of  the  sacred 
writings;  because  they  were  given  to  man  gradually 
and  analagous  in  a  manner  to  the  other  works  of  God- 

3 


18    ,  SERiMON    I. 

Also  from  the  fulfilment  of  prophecies  may  be  derived 
a  convincing  argument  to  show,  tliat  revelation  is  truly 
divine.  Finite  beings  can  only  conjecture,  they 
cannot  certainly  foretell  what  things  or  events  will 
come  to  pass.  To  have  a  perfect  view  of  futurity,  or 
to  foreknow  the  events,  which  are  to  take  place,  is 
the  prerogative  of  Deity.  Hence  the  completion  of 
the  prophecies  carries  convincing  evidence,  that  the 
writers  were  divinely  inspired  Many  important 
events,  and  to  human  view  improbable,  have  been 
foretold  and  fulfiled,  even  in  the  minutest  circum- 
stances. Moreover  many  important  miracles  have 
been  wrought  as  a  confirmation  of  the  reality  ol  reve- 
lation being  divine.  Miracles  were  etfected  on 
publick  occasions,  and  they  appealed  immediately 
to  the  senses  of  men^  as  this  was  the  highest  kind  of 
evidence,  which  could  be  given  or  demanded.  They 
were  wrought  for  very  important  purposes,  and  they 
tended  to  show,  that  the  messages  which  the  irispired 
penman  delivered,  were  revealed  to  them  from 
heaven,  and  should  be  received  as  coming  with  the 
declaration  and  authority  of  Jehovah. 

2nd.  This  subject  may  lead  us  to  see  the  odious 
nature  and  destructive  tendency  of  sin.  How  has  it 
changed  both  the  moral  and  natural  world,  and  what 
dreadful  devastations  has  it  made.  What  a  sad 
alteration  has  it  produced  in  the  condition  of  man,  and 
in  the  very  animals  as  well  as  in  the  earth  itself  Every 
groan,  or  painful  sensation,  and  all  the  woes  of  the 
earth,  announce  sin  to  be  exceedingly  sinful.  They 
are  not  mere  calamities  sent  upon  feeble  and  innocent 
mortals,  but  the  judgements  of  heaven,  upon  an 
ungodly  world,  who  seek  any  thing  rather  than  to 
know,  love,  and  serve  the  only  living  and  true  God. 

3rd.  How  are  gratitude  and  praise  due  to  God. 
What  a  mercy,  that  man,  ruined  by  sin,  may  be 
delivered  from  its  dominion  here,  and  from  its  curse 
hereafter.  What  a  privilege,  that  the  soul  may  be 
renewed  by  grace,  enjoy  the  communion  of  its  maker. 


SERMON   r.  ID 

and,  at  last,  be  for  ever  blessed  with  the  fuhiess  of  his 
love.  Is  any  one  afflicted  with  the  various  calamities  of 
life  ?  How  should  hope  beam  in  his  soul,  that  he  may 
be  delivered  from  temporal  and  eternal  evils.  How 
should  he  seek  to  be  an  inhabitant  of  the  new  heavens 
and  new  earth,  wherein  dwelleth  righteousness,  and 
where  all  things  are  in  perfection  the  most  consum- 
mate and  glorious.     Amen. 


SERMON  II. 

.      IDENTITY  OF  THE  HUMAN  RACE. 


Acts,  xvii.  26. 


>.ind  hath  made  of  one  blood  all  nations  of  men  for  to 
dwell  on  all  the  face  of  the  earth. 

JL  HE  word  of  God  is  indeed  a  treasure  of  goodly 
pearls.  In  its  vast  resources  may  be  found  the 
richest  jeAvels,  and  the  most  costly  diamonds.  To 
the  cultivator  of  the  earth  it  presents  a  field  of  im- 
mense value;  and  to  the  merchant,  the  choicest 
goods,  and  the  most  durable  riches.  To  the  wise 
are  exhibited  rich  stores  of  hidden  wisdom ;  and  the 
simple  are  invited  to  receive  instruction,  and  lay  hold 
on  understanding.  Beauty  and  sublimity  adprn  its 
sacred  pages,  and  invite  the  scholar  to  come,  improve 
his  taste,  and  attain  the  highest  refinement  of  his 
mind.  In  the  divine  word  the  hungry  soul  may  obtain 
the  choicest  food;  the  weary  find  rest;  and  the 
thirsty,  drink  of  the  waters  of  salvation  from  the 
river  of  life.  The  poor  may  be  made  rich ;  the 
beggar  wear  a  crown  ;  and  frail  mortals  be  clothed 
with  glorious  immortality.  The  sacred  writings 
abound  with  the  most  able  instructions,  that  we  may 
wisely  order  our  conduct  in  time ;  but  their  chief 
value  must  be  estimated  from  those  important  truths, 
Avhich  relate  to  eternity.  All  the  doctrines  and 
duties,  taught  in  the  Bible,  are  harmonious.  They 
are  all  closely  connected  with  each  other;  and 
necessary  to  form  a  complete  system,  that  man  may 
be  instructed  in  all  those  things  which  may  exalt  the 
dignity  of  his  nature.  And  no  general  truth  can  be 
taken  away,    without  breaking  the  great  chain   of 


aERMON    II.  21 

revelation.  In  the  words  of  the  text,  with  those  in 
connexion,  we  are  taught  the  identity  of  the  human 
race.  God  that  made  the  worldj  and  all  things 
therein,  seeing  that  he  is  Lord  of  heaven  and  earth, 
dwelleth  not  in  temples,  made  with  hands ;  neither  is 
worshiped  with  men's  hands,  as  though  he  needed 
any  thing,  seeing  he  giveth  to  all  life,  and  breath,  and 
all  things :  And  hath  made  of  one  blood  all  nations 
of  men  for  to  dwell  on  all  the  face  of  the  earth.  These 
words  teach  us,  that  all  mankind,  throughout  all  the 
world,  are  of  the  same  origin :  Or,  in  other  words, 
That  God  created  Adarn  and  Eve,  and  that  from 
them  the  whole  human  race  have  descended.  But 
mankind  exist  under  such  differentvarieties  of  stature, 
of  complexion,  and  of  features,  that  we  might  be  led 
to  conclude,  they  are  not  all  of  the  same  descent, 
had  we  not  the  word  of  God  for  our  guide.  In  es- 
tablishing the  identity  of  the  human  race,  I  shall  in 
the  lirst  place,  contrast  some  of  the  peculiarities  of 
the  human  body  with  the  bodies  of  the  animals  of 
the  earth.  And  the  vast  difference  between  them  will 
be  an  argument  in  favour  of  human  identity, 

1st.  The  figure  of  the  human  body  is  essentially 
different  from  all  animal  bodies.  Throughout,  it  is 
a  more  completely  organized  and  finished  piece  of 
divine  mechanism.  Man,  as  it  respects  his  animal 
frame,  evidently  holds  the  first  rank  in  relation  to 
the  species  of  animals.  He  is  distinguished  from 
them  also  in  a  very  striking  manner  by  the  erectness 
of  his  form.  See  the  beasts  naturally  bending 
towards  the  earth,  as  if  created  for  the  purpose  of 
grovelling  in  the  dust,  and  solely  its  kindred.  But 
see  man  from  the  erectness  of  his  posture  by  nature, 
looking  towards  the  heavens,  as  if  of  higher  birth, 
and  destined  at  last  to  soar  on  high.  By  an  infinite 
number  of  muscles  and  articulations  in  the  structure 
of  the  human  frame,  man  is  capable  of  a  far  greater 
variety  of  easy  movements,  and  useful,  purposes, 
than  any  of  the  animal  tribes,  particularly  in  the 


22  SERMON  II. 

nicer  operations  of  the  arts,  without  which  the^ 
could  neither  have  been  invented  nor  practised. 
The  human  body  in  its  various  members,  and  in  the 
symmetry  of  the  whole,  exhibits  remarkably  pleasing 
and  elegant  proportions.  Its  adaptation  to  perform 
delicate  and  useful  operations,  plaiuly  evinces  the 
intention  of  the  (  rcitor  to  favour  the  cultivation  of 
all  the  arts,  necessary  for  the  purposes  of  life,  for 
convenience  and  ornament.  The  varied  clothins:  of 
the  animals  of  the  earth  are  in  direct  contrast  to 
that  of  man.  All  animals  are  clothed  by  the  gift  of 
nature ;  but  the  garments  of  man  are  the  W'Ork  of 
art.  And  this  is  one  mark  by  which  they  may  easily 
be  distinguished.  Thus  we  may  be  led  to  see  by 
contrast,  that  the  figure  and  condition  of  the  human 
body  are  strikingly  diflerent  from  all  animal  bodies. 
2d,  The  human  countenance  is  essentially  different 
from  that  of  any  of  the  animals.  Some  animals  have 
a  visage  far  more  engaging  than  others.  But  how 
insignificant  the  appearance,  compared  with  the 
beautiful  and  interesting  countenance  of  a  human 
being.  Some  animals  by  their  looks  discover  doci- 
lity ;  some,  cunning ;  and  others,  sagacity.  But 
intelligence,with  far  superiour  paintings,is  delineated 
on  the  fine  and  delicate  lines  of  the  human  counte- 
nance. The  variety  of  ideas  and  emotions  continually 
arising  in  the  mind,  communicates  to  the  countenance 
a  habit  of  quick  and  various  fiexibihty,  which  renders 
it  capable  of  expressing  suddenly  upon  the  features, 
every  thought.  Says  Doctor  Smith,  expression,  in  a 
low  degree,  belo:!gs  even  to  the  animals.  Ihis  we 
know;  for  we  see  them  brighten  with  joy,  and  gambol 
wdth  pleasure  :  they  languish  in  sickness,  and  writhe 
in  pain.  Their  eyes  sometimes  sparkle  with  love,  or 
flash  with  rage :  and  even  the  tear  of  distress  may 
be  seen  to  roll  down  their  cheeks.  But  the  expression 
of  the  human  countenance  is  incomparably  more 
various  than  that  of  any  animal.  Such  is  the  myste- 
rious union  and  sympathy  between  the  human  soul 


SERMON    II.  23 

and  body,  that  in  the  dehcate  and  flexible  human 
^countenance,  there  is  hardly  the  slightest  movement 
or  emotion  of  the  mind,  which  has  not  its  external 
character  or  symbol.  Thus  even  the  looks  and 
features,  though  a  silent,  are  an  impressive  language. 
Time  will  not  allow  me.  to  treat  of  the  diversity 
and  beautiful  intermixture  of  colour,  and  its  varied 
changes  in  a  human  countenance,  which,  by  contrast, 
we  discern  to  be  evidently  and  strikingly  different 
from  that  of  any  of  the  animals. 

3rd.  The  human  voice  is  a  criterion,  by  which  man 
may  be  readily  distinguished  from  any  of  the  animals 
of  the  earth.  Speech  is  the  prerogative  of  man,  and 
of  which  no  animal  can  be  taugJit  to  participate. 
Animals  can  make  those  varied  souiids,  which  are 
necessary  to  call  their  young,  or  to  give  them  warn- 
ing of  their  danger.  But  the  power  of  communi- 
cating thoughts  by  words  belongs  to  man  alone.  No 
animal  has  ever  had  the  faculty  of  speech;  but  all 
the  tribes  of  mankind  have  enjoyed  this  gift.  Lan- 
guage, as  to  the  characters  and  structure,  is  different 
in  different  nations ;  but  the  great  end  is  the  same 
in  all,  to  express  the  thoughts  of  the  mind  by  words. 
The  voice  of  man,  in  singnig  the  praises  of  his  Maker, 
is  far  superiour  to  the  musical  sounds  of  any  animal 
both  for  melody  and  sentiment.  The  birds  of  the 
air  warble  their  pleasant  notes;  but  they  have  not 
the  power  of  articulate  harmony.  Vocal  musick  is 
impressively  instructing,  and  highly  pleasing.  Let 
us  call  to  mind  some  person,  that  is  dumb,  or  deprived 
the  gift  of  speech,  and  then  we  may  have  some  just 
views  of  the  vast  superiority,  and  striking  difference, 
which  exist  between  the  power  of  the  human  voice, 
and  those  mere  sounds  of  nature,  of  which  animals 
are  capable.  The  gift  of  speech,  with  that  of  musick, 
is  one  of  the  greatest  blessings  both  for  entertain- 
ment and  benefit,  ever  configred  on  man,  as  it 
respects  his  animal  frame.  And  although  animals 
can  make  sounds,  necessary  to  their  situation ;  yet 


24  SERMON    11. 

the  human  x^oice  is  a  criterion,  by  which  man  ma^ 
be  readily  distinguished  from  any  of  the  animals  of 
the  earth.  I  shall  proceed  in  the  second  place, 
directly  to  establish  the  identity  of  the  human  race. 
And  hath  made  of  one  blood  all  nations  of  men  for 
to  dwell  on  all  the  face  of  the  earth.  This  expres- 
sion teaches  us,  that  all  human  beings  upon  the  globe 
have  the  same  kind  of  animal  life.  But  the  present 
discourse  is  designed,  from  natural  and  moral  causes, 
to  reconcile  those  varieties  of  figure,  of  features, 
and  complexion,  which  exist  among  the  human 
species.  Some  of  the  principal  varieties  in  the 
aspect  of  mankind  will  be  noticed.  And  1  would 
observe  in  the  first  place,  that  the  Esquimaux,  the 
Laplanders,  the  Samoiedes,  and  the  northern  tribes 
of  the  Tartars,  have  their  head  and  breast  uncom- 
monly large,  the  neck  uncommonly  short,  the  eyes, 
hands,  and  feet  uncommonly  small.  The  cause  is 
doubtless  owing  chiefly  to  the  climate ;  as  they  live 
in  the  northern  parts  of  the  globe,  in  which  regions 
intense  and  almost  perpetual  cold  reigns.  The 
natural  effect  of  a  climate  so  cold,  is  to  restrain  the 
growth  and  expansion  of  the  limbs  most  remote  from 
the  centre  of  warmth  and  circulating  heat  in  the  body. 
The  natural  consequence  is,  the  size  of  the  hands 
and  feet  are  greatly  diminished  ;  whilst  the  head  and 
breast,  which  receive  the  most  forcible  impulse  of 
the  blood,  will  be  proportionably  enlarged.  And  as 
the  head  and  breast  are  so  greatly  expanded,  the 
neck  is  apparently  shortened.  Moreover  the  inhabit- 
ants of  those  cold  regions  are  habitually  raising 
their  shoulders  to  protect  their  necks  from  the 
uncomfortable  effects  of  intense  frost  and  cold ;  and 
their  heads  seem  to  rest  on  their  breast,  or  sunk  down 
even  below  their  shoulders.  This  appearance  is 
what  gave  rise  to  the  fable  of  tribes,  who  had  no 
necks.  But  should  any  ol  us  be  removed  to  those 
regions  of  the  north,  we  should  readily  contract  their 
habits,  and  by  the  intensity  of  the  cold,  should  begin 


SERMON    If.  25 

to  be  assimilated  to  them,  and  in  a  few  generations 
should  partake  of  all  their  peculiarities.  For  illus- 
tration, suppose  a  tree,  in  a  warm  climate,  to  have  a 
long  and  slender  body,  and  very  extended  limbs. 
Let  a  youjig  shoot  of  the  same  be  transplanted  to  a 
cold  chmate,  and  re-produced  for  a  few  centuries; 
the  body  of  the  tree  would  become  much  shorter  and 
thicker,  and  its  branches  not  so  extensively  spread. 
In  consequence  of  the  uiu'emitted  constrictio'a  of 
cold,  a  particular  habit  of  body,  or  disposition  of 
features  becomes  incorporated  into  the  system,  and 
gives  a  form  to  the  person,  and  lineaments  to  the 
features  more  or  less  strongly  marked,  as  far  as  the 
cause  is  found  to  operate.  On  this  same  principle 
we  may  account  for  the  dark  and  brown  complexion, 
and  the  coarseness  and  roughness  of  the  countenances 
of  the  inhabitants  of  the  frozen  regions.  Their 
rough  and  harsh  features  are  the  natural  result  of 
the  corrugations  ar\d  distortions  occasioned  by  the 
climate.  In  our  own  climate  when  a  person  is  exposed 
to  the  severities  of  a  bleak,  north  wind  in  a  severe, 
cold  morning,  for  only  one  hour,  how  is  his  visage 
changed  by  a  mome'itary  roughness  and  brownness. 
Coarse  living,  unpolished  society,  and  severity  of 
climate  are  reasons  sufficient  to  account  for  all  the 
peculiarities  and  irregularities  of  pomplexion,  fea- 
tures, and  stature,  which  characterize  the  inhabitants 
of  the  regions  of  the  iiorth. 

2d.  I  shall  now  take  a  view  of  some  of  the  fairest 
complexions  of  any  people  upon  the  globe.  But  such 
inhabitants  must  be  found  where  climate  is  congenial 
by  its  temperature,  and  where  the  cultivation  of  the 
arts  and  sciences  is  carried  to  its  greatest  perfection. 
Some  of  the  Europeans  and  the  Americans  in  the 
United  States  are  intended.  Their  residence  is  in 
the  northern,  temperate  zone,  where  climate  is 
favourable  to  a  fair  and  ruddy  complexion;  and 
where  learning  and  polished  society  are  calculated  to 
produce  lively  and  interesting  features  in  the  couxite- 

4 


26  SERMON  II. 

nance.  The  inhabitants, have  by  no  means,  unilbrmity 
in  all  respects ;  as  their  circumstances  and  opportu- 
nities are  greatly  varied  in  the  same  country.  Some 
local  situations,  states  of  society,  and  modes  of  living 
are  more  favourable  than  others  for  the  exertion  of 
the  ment-i^  powers,  for  refinement  of  manners,  and 
for  forming  constitutional  habits  and  complexion. 
And  where  a  people  have  long  cultivated  the  arts  and 
sciences,  aF>d  refined  manners  with  success,  a  general 
aptitude  becomes  hereditary  among  their  descend- 
ants. Thus  this  influence  and  these  effects  will  in 
some  degree  be  communicated  from  posterity  to 
posterity.  Birth  and  education  not  only  peculiarize 
different  nations,  but  different  societies  and  families. 
The  distinguished  privileges,  salubrious  climate,  and 
manner  of  living,  give  the  superiority  of  some  nations 
over  others  for  stature,  features,  and  complexion. 

3d.  The  Jews  will  be  next  taken  into  coiisideration. 
The  idea,  which  some  entertain  of  their  existing 
with  the  contrast  of  colours  white  and  black,  is  in- 
correct. It  is  not  proper  to  divide  them  into  the  two 
classes  of  white  Jews  and  black  Jews.  They  are 
dispersed  through  every  country  in  the  world  ;  and 
they  have  four  differences  of  complexion  :  the  fair, 
swarthy,  olive,  and  black.  In  whatever  region  they 
are  found,  they  are  marked  with  the  common  com- 
plexion of  the  natives.  The  Jews  who  live  in  Britain 
and  Germany,  and  v/ho  are  the  descendants  of  past 
generations,  have  an  intermixture  of  a  fair  and  ruddy 
complexion,  nearly  resembling  that  of  the  English 
and  Germans.  Those  oi  Spain  and  Portugal  are 
swarthy,  but  little  varied  from  the  complexion  of  the 
Spaniards  and  Portuguese,  hi  Syria,  they,  like  the 
Syrians,  are  nearly  of  an  olive  colour.  But  in  India 
they  are  said  to  be  black.  However,  they  have  ivot 
the  African  black,  although  their  complexion  is  pe- 
culiarly dark.  But  to  what  shall  we  ascribe  these 
very  different  shades  of  complexion,  if  not  to  the 
varieties  of  climate,  manner  of  living,  and  other  con- 


SERMON    II.  27 

comitant  circumstances.  They  are  known  to  be 
descendants  of  one  family,  and  to  have  but  very  few 
iiitermarriag'f's  with  other  nations.  The  manner,  in 
which  the  Jews  are  found  to  exist  iij  different  coun- 
tries and  climates,  may  serve  to  show,  that  there  may 
be  great  differences  of  feature  and  complexion 
amongst  mankind  even  from  natural  and  moral 
causes.  Hence  a  strong  argument  for  human  identity, 
that  all  are  tl^  descendants  of  our  first  parents. 

4th.  The  blacks  of  Africa  and  their  descendants 
in  other  natiois,  will  demand  our  attention.  Their 
sullen  and  dejected  looks,  and  their  coarsely  wrin- 
kled visage  present  a  picture  of  the  effects  of  a 
fervid  sun  upon  the  head  and  body.  The  silly  and 
idiotick  countenance,  which  is  frequently  observed 
in  the  wretched  natives  of  Africa,  evinces  the  effect 
of  the  pain,  and  the  faintness,  occasioned  by  the 
intense  rays  of  a  vertical  sun,  beating  upon  them. 
Do  they  appear  inferiour  to  some,  compared  with 
our  own  highly  trivoured  nation ;  and  scarcely  worthy 
to  be  ranked  among  human  beings  ?  But  what  might 
not  these  degraded  creatures  be,  in  a  few  centuries, 
were  they  to  possess  our  situations  of  climate,  so- 
ciety, and  mental  improvement  ?  In  considering  this 
class  of  mankind,  let  us  consider  them  as  inhabitants 
of  the  torrid  zone,  and  brought  up  in  poverty  of  diet, 
degrading  ignorance,  anci  tilthiness  in  the  manner 
of  living,  which  tesid  greatly  to  debase  the  corporeal 
system,  and  debilitate  the  mind.  A  peculiarity  of 
the  Africans,  which  deserves  to  be  noticed,  is,  their 
hair  resembling  wool.  Hut  universal  experience  de- 
monstrates, that  climate  has  a  powerful  efTect  upon  the 
hair,  fur,  or  wool  of  all  animals,  to  render  it  coarse 
or  fine,  spare  or  thick,  according  to  the  temperature 
of  the  region,  in  which  they  are  found.  Why  should 
not  similar  results  be  experienced  by  the  human 
race,  when  exposed  in  like  manner,  as  are  the  Afri- 
cans. Neither  is  this  a  dire  calamity  of  chance;  but 
the  care  of  a  benevolent  providence  appears  to  be 


lis  SERMON    ir. 

exercised  towards  the  natives  of  this  fervid  zone. 
Doctor  Smith  says,  The  covering  of  their  head  is  a 
substance  .that  is,  properly,  neither  avooI  nor  hair,  but 
somewhat  between  them  which  is  more  comfortable 
to  the  head  than  eitlier.  it  serves  to  protect  the 
brain  from  the  intense  ardour  of  the  sun,  and  does 
not,  like  hair,  imbibe  the  perspirable  moisture  from 
the  skni,  which  would  render  it,  in  that  hot  region, 
extremely  uMplcbSant  to  the  leehng.  and  unsale  to 
the  healtli.  The  colour  and  curl  of  the  hair  depend 
in  a  great  degree,  upon  a  certain  excrescence  of  that 
secretion  in  the  skin,  from  which  it  derives  its  nutri- 
ment. Also,  the  evaporation  of  a  volatile  gas,  ren- 
dcri  ig  the  surface  quickly  dry,  and  disposed  to  con- 
tract, while  the  centre  continues  distended,  neces- 
sarily produces  an  involution  or  curling  of  the  hair.  It 
may  be  inquired.  How  comes  the  hair  of  the  Afri- 
cans to  be  so  universally  black?  i  answer,  other 
tribes  or  nations  of  the  torrid  zone  have  black  hair 
almost  universally. 

Another  peculiarity,  which  should  be  mentioned^ 
is  the  complexion  of  the  Africans  being  so  black,  so 
very  widely  different  from  that  of  the  inhabitants  of 
this  country.  It  should  be  kept  in  mind,  that  the 
colour  of  the  inhabitants  of  the  torrid  zone,  is  gen- 
erally black  ;  modified,  however,  by  various  circum- 
stances, such  as  the  elevation  of  mountains,  the 
vicinity  of  seas,  and  being  open  to  wholesome  or  to 
scorching  winds.  As  we  advance  towards  the  equa- 
tor, we  discern  successively  the  various  grades  of 
dark  complexion,  from  the  swarthy  to  the  blackest 
hue  of  the  human  skin.  Tiie  features  are  most 
coarse  and  harsii  in  riojorous  climates,  and  in  a  state 
of  savage  or  barbarous  manners,  as  among  the  natives 
of  Africa.  That  climate  possesses  a  powerful  influ- 
ence on  the  complexion  of  nations,  we  may  infer 
from  the  effect  of  the  solar  rays  upon  the  human 
skin  in  our  own  mild  and  temperate  latitude.  Take, 
for  example,  a  pair  of  twins  in  childhood,  of  fair  and 


SERMON    II.  29 

ruddy  complexion.  Suppose  them  to  have  so  near  a 
resemblance  to  each  other  as  scarcely  to  be  distin- 
guished, even  by  the  mother.  The  one  is  continued  in 
school,  and  when  out  of"  the  house,  sheltered  ii*om  the 
various  inclemencies  of  the  weather.  But  the  other, 
spends  his  childhood  in  the  labours  of  the  field, 
exposed  to  the  excesses  of  heat  and  cold.  The  one, 
in  his  youth,  has  the  opportunities  of  Academies  and 
a  College  for  his  improvement  and  refinement.  The 
other,  passes  the  days  of  his  youth  in  the  occupation 
of  a  sailor,  and  in  the  most  barbarous  ignorance. 
At  the  age  of  tAventy,  what  a  contrast  of  features  and 
complexion !  Whilst  the  one  has  an  interestitfig  coun- 
tenance and  delicate  fairness,  the  other  is  deeply 
tinctured  with  a  rough  and  swarthy  complexion.  But 
let  the  chmax  be  continued,  instead  of  the  partial 
exposure,  to  which  the  latter  is- subjected,  by  the 
short  duration  of  our  summer  heats,  suppose  these 
were  continued  through  the  whole  year  with  the . 
same  intensity.  Add  to  this,  that  his  situation  be  in 
the  ardour  of  the  torrid  zone,  to  endure  the  rigours  of 
the  burning  sands,  and  scorching,  infectious  winds. 
Moreover,  let  him  be  continued  a  few^  centuries,  by 
progeny,  in  the  interiour  of  Africa.  What  would  be 
bis  sad  appearance,  what  his  dismal  complexion !  By 
this  comparison  we  may  be  led  to  conceive,  that  the 
blackness  of  the  African  hue  is  not  greater  than 
might  be  expected  from  the  force  and  continuance 
of  natural  and  moral  causes.  But,  besides  the  dis- 
colouration produced  by  the  direct  rays  of  the  sun, 
naturalists  iofGim  us.,  that  the  effect  of  a  torrid  cli- 
mate is  very  powerful  on  the  action  of  the  liver,  the 
great  laboratory  of  bile  in  the  human  system;  And 
as  it  is  increased  in  quantity,  it  is  said  to  heighten  the 
black  hue  of  the  skin.  These  observations  serve  to 
show  that  the  peculiarities  of  the  African  race  are 
consistent  with  humavi  identity,  or  that  they  are  of 
the  same  blood  of  the  other  nations  of  the  earth,  the 
descendants  from  the  same  first  parents.     It  may  be 


;jO  SERMON    n. 

replied,  these  arguments  would  be  deemed  sufficiem, 
if  it  were  not  a  matter  of  fact,  that  our  own  climate 
does  not  alter  the  complexion  of  the  Africans,  for 
they  continue  to  remain  bhick.  But  our  northern, 
temperate  climate  does  materially  change  the  fea- 
tures and  complexion  of  those,  of  the  third  and  fourth 
generation.  Though  they  hold  their  blackness,  they 
have  not  that  deep,  gloomy,  and  sullen  hue,  which  is 
a  characteristick  of  those,  who  have  lately  come  from 
Africa.  Then  if  climate  and  manner  of  living  do 
effect  a  change,  though  but  slowly,  instead  of  an  ob- 
jection against  this  subject,  it  is  an  undeniable  argu- 
ment in  its  favour.  But  how  long  would  be  necessary 
to  re-produce  an  entire  change  ?  The  reversion  of 
any  constitutional  habit,  features,  or  complexion  of 
the  body,  would  demand  a  much  longer  space  of 
time  in  order  fully  to  counteract  them,  than  the 
acquiring  that  habit  would.  If  the  Africans  have 
.been  one  thousand  years  in  reaching  their  present 
state,  probably  fifty  thousand  years  would  be  neces* 
sary  to  effect  a  complete  reversion. 

REFLECTIONS. 

1st.  This  is  an  instructive  and  important  subject, 
worthy  the  attention  and  serious  consideration  of  all 
to  whom  it  is  addressed.  Does  it  appear  new  or 
novel  to  some  ?  The  subject  is  as  old  as  the  Bible, 
and  as  ancient  as  the  creation  of  the  first  human 
pair.  It  is  as  interesting  as  the  present  prospects 
and  future  destinies  of  human  and  accountable 
beings  to  the  bar  of  God.  It  is  deeply  interwoven 
and  essentially  connected  with  the  whole  of  divine 
revelation.  How  important  is  it  to  have  an  indispu- 
table line  of  distinction  made  between  the  highest 
grades  of  the  animal  creation,  and  the  lowest  class 
of  human  beings.  The  whole  volume  of  divine 
truth  is  addressed  to  man,  and  whether  high  or  low, 
rich  or  poor,  bond  or  free,  black  or  white  ;  all  their 
peculiarities  of  situation  have  a  bearing  on  the  great 


SERMON    II.  31 

j  udgement-day.  Are  any  disgusted  with  the  view  of  the 
debased  and  humble  state  and  lot  of  some  of  the 
human  race  ?  Rather  let  humility  possess  their  souls ; 
and  let  them  give  due  praise  to  the  Author  of  every 
good  and  perfect  gift,  for  their  elevated  rank,  and 
exalted  privileges.  It  is  truly  an  interesting  and  most 
solemn  reflection,  that  so  many  millions  of  human 
beings  as  have  peopled  the  globe,  and  as  now  dwell 
on  all  the  face  of  the  earth,  should  have  their  gene- 
alogy from  that  once  holy  and  happy  pair,  whose 
abode  was  paradise.  How  vast,  astonishing,  and 
manifold  are  the  works  of  God,  and  how  worthy  the 
study  and  admiration  of  man,  who  is  made  after  his 
image. 

2d.  If  the  identity  of  the  human  race  is  established, 
then  all  mankind  are  brethren.  They  have  all  the 
same  original  parents ;  are  all  one  family,  made  of 
the  same  fellow  clay.  They  all  partake  of  the  same 
human  flesh  and  blood ;  have  common  wants  and 
common  interests.  They  have  all  the  same  human 
principles  implanted  in  them  by  nature;  and  are  each 
one  accountable  to  the  same  Judge  for  the  improve- 
ment of  his  talents,  and  for  all  his  moral  conduct. 
Do  we  sometimes  behold  a  fellow  mortal  of  inferiour, 
bodily  and  mental  accomplishments  ?  perhaps  a  black 
slave  ?  We  may  well  exercise  the  feelings  of  com- 
passion and  sympathy,  for  such  an  one  is  our  brother. 
Blood  as  precious  as  ours,  runs  through  his  veins. 
He  must  die ;  and  after  death,  be  an  inhabitant  of 
heaven  or  hell,  as  well  as  we.  Yes,  my  hearers,  as 
we  have  souls  to  be  saved  or  lost,  so  have  all  our 
fellow  mortals,  however  varied  their  complexion  or 
condition,  and  in  ivhatever  part  of  the  habitable  globe 
they  live.     Then 

3d.  How  desirable  that  they  enjoy  privileges  in 
common  with  us.  How  friendly,  that  we  should 
reach  forth  a  helping  hand,  to  raise  those,  who  are 
sunk  into  the  lowest  depths  of  human  degradation. 
Can  we  highly  prize  our  privileges,  and  not  feel 


32.  SERMOy    If. 

anxious  that  the  destitute  enjoy  the  same  blessings  ? 
How  would  the  face  of  the  moral  world  be  brightened, 
if  all  nations  and  tribes  enjoyed  the  social,  civil,  and 
religious  privileges,  which  heaven  has  confered  upon 
us.  The  face  of  nature  w  ould  seem  to  be  changed, 
whilst  pagans  and  heathens  would  be  exalted  in  point 
of  privilege. 

4th.  My  friends,  this  subject  calls  loudly  upon  us 
for  the  exercise  of  gratitude  and  thankfuhiess.  It  is 
God,  who  has  made  us  to  differ  from  those  classes  of 
human  beings,  who  are  brought  into  the  world  under 
circumstances  far  less  favourable.  His  sovereign  and 
gracious  providence  has  placed  us  amidst  a  nation 
highly  enlightened ;  whilst  some  of  our  kindred, 
grope  in  civil  ignorance,  and  dismal,  moral  darkness. 
We  may  well  exclaim  in  the  view  both  of  climate  and 
every  endearing  privilege :  Our  lines  have  fallen  to 
us  in  pleasant  places,  and  we  have  a  goodly  heritage. 
Contrast  our  situation  with  some  of  the  tribes  and 
nations  of  the  earth;  and  then  feel  the  force  of  the 
expression,  Exalted  to  heaven  in  point  of  privilege. 
With  weight,  then,  we  are  addressed,  and  this  subject 
demands  of  us  a  song  of  nobler  praise.  What  civil 
and  religious  liberty  do  we  enjoy;  whilst  others  of 
the  same  blood,  groan  under  the  chains  of  civil  and 
religious  bondage.  Then  let  hymns  of  praise  and 
songs  of  joy  abound.  Let  God  be  glorified  and  ex- 
alted in  our  hearts,  to  whom  alone  are  praise  and 
glory  due.  Conscience  points  all  the  tribes  of  mortals 
to  a  God ;  but  the  gospel  points  out  the  way  to  heaven 
with  far  brighter  rays.  In  time,  may  our  theme  be 
gratitude  and  thankfulness :  and  in  eternity,  may  our 
nobler  strains  be  glory  to  God  in  the  highest  for  the 
unspeakable  blessings  w^e  now  enjoy.     Jlmen^ 


SERMON  III. 

Man  urged  to  act  worthy  of  his  dignified  natures 


i  Kings,  ii.  2. 

Show  thyself  a  man. 


f  HESE  words  are  the  charge  of  a  dying  lather,  to 
a  surviving  son.  They  were  addressed  by  king  David, 
to  his  son  Solomon,  who  was  to  succeed  him  on  the 
throne,  and  be  king  over  Israel.  Solomon  was,  at 
this  time,  about  twenty  years  of  age  ;  an  early  period 
for  him  to  enter  upon  so  weighty  a  charge,  as  the 
government  of  God's  people.  But,  as  he  was  endued 
V/ith  extraordinary  wisdom,  David  exhorted  him  to 
show  all  Israel,  though  he  was  but  a  child  in  years, 
he  was  a  man  in  capacity  and  attention  to  business, 
and  qualified  for  the  elevated  station,  to  which  God 
would  shortly  raise  him.  Now  the  days  of  David 
drew  nigh,  that  he  should  die ;  and  he  charged  Solo- 
mon his  son,  saying,  I  go  the  way  of  all  the  earth :  be 
thou  strong,  therefore,  and  show  thyself  a  man :  And 
keep  the  charge  of  the  Lord  thy  God,  to  walk  in 
his  ways,  to  keep  his  statutes  and  his  commandments. 
This  is  an  address  truly  worthy,  from  an  aged  king 
to  a  young  prince ;  and  worthy  the  consideration  of 
all  human  beings. 

The  doctrine  to  be  drawn  from  the  words  of  the 
text,  is  this :  The  conduct  of  man  should  be  such  aS 
becometh  rational  and  accountable  beings.  To  illus- 
trate the  subject,  I  propose  first,  to  point  out^some  of 
the  characteristicks  of  a  human  being.  Second,  show 
how  human  beings  should  conduct,  would  they  show 
themselves  men,  or  act  as  becometh  rational  and 
■ac<5ountab-le  beings.     Therefore  I  proceed  in  the  first 

5 


'.il  SERMON    III. 

place  to  point  out  some  of  the  characteristicks  ot 
a  human  being.  And  t  would  observe,  that  the 
terms  man  and  human  being  are  synonymous  expres- 
sions, and  designate  the  highest  order  ol  being  upon 
the  earth.  An  inquiry  is  sometimes  made,  whether 
man  is  an  animal  or  spirit.  But  a  direct,  affirmative 
answer,  to  either  of  the  interrogatives,  w  ould  not  be. 
correct.  No  single  term  will  answer  the  definition, 
as  the  two  natures,  which  are  essentially  difierent, 
must  be  united  to  form  a  correct  idea  of  a  human 
being.  The  impropriety  of  calling  man  an  animal, 
will  appear,  when  we  consider  that  the  soul  of  man 
is  far  the  most  excellent  and  noble  nature.  The  im- 
propriety of  calling  him  a  spirit,  may  appear,  when 
w^e  consider  that  the  idea  of  a  human  being,  neces- 
sarily includes  an  animal  frame. 

Therefore  1st.  Man,  or  a  human  being,  is  com- 
pounded of  soul  and  body,  of  intellectual  and  animal 
nature.  His  soul,  os  it  respects  its  nature,  or  its 
natural  faculties,  is  akin  to  angels.  It  is  made  lower 
than  they,  both  as  it  respects  its  station  in  the  uni- 
verse, being  placed  on  the  earth,  the  footstool  ol  the 
Deity ;  and  as  it  respects  its  capacities  not  being  so 
enlarged  as  those  of  the  angels.  Angels  are  spirits, 
so  is  the  soul  of  man  a  spirit,  though  possessing  powers 
and  station  inferiour  to  theirs.  As  it  respects  the 
body  of  man,  it  is  a  complete  animal  frame,  and  is  kin 
to  the  animals  of  the  earth.  Its  very  nature  is  matter, 
as  it  is  formed  of  the  dust  of  the  earth,  is  subject  to 
pain,  disease,  and  death.  In  this  respect  the  body 
of  man  has  no  pre-eminence  over  the  beasts  of  the 
earth.  Its  superiority  over  them,  arises  from  its 
being  of  a  more  delicate,  beautiful,  and  noble  Irame; 
from  its  erect  posture,  its  admirable  figure,  its  coun- 
tenance, most  expressive;  but  especially  from  its 
being  a  subject  of  resurrection,  and  of  transformation 
into  a  spiritual  body.  Hence,  the  peculiar  propriety 
of  calling  man  the  uniting  link  in  the  great  scale  of 
being,  between  the  animal  world,  and  the  world  of 


SERMON    III.  3U 

spirits.     Not   merely  because  he   partakes   of   the 
natures  of  both ;  but,  also,  because  whilst  his  supe- 
riour  nature  is  inferiour   to  the  powers  above,  his 
inferiour   nature  is   superiour   to  the  other  animal 
natures  upon  the  earth.    As  the  body  of  man  consists 
of  various  members  and  senses,  capable  of  performing 
the  actions  and  offices,  suited  to  its  corporeal  nature; 
so  the  soul  consists  of  several  faculties,  which  sustain 
and  discharge  a  variety  of  offices,  suited  to  its  intel- 
lectual  nature.     Divines   make    some    variation  in 
the  enumeration  of  the  several  faculties  of  the  human 
mind.     Some  class  them  in  the  following  order :  per- 
ception, reason,  judgement,  and  will.    Others  into  the 
following :    perception,   memory,    reason,   and  con- 
science.    An  inquiry  and  dispute  have  long  existed, 
respecting  the  part  of  the  animal  frame,  in  which  the 
soul  is  seated.     Some  maintain,  that  it  has  its  seat  or 
place  in  the  brain,  as  that  is  peculiarly  the  seat  of 
sensation.  Others  think,  that  it  is  seated  in  the  heart, 
as  that  is  peculiarly  the  seat  of  affection  and  will. 
Perhaps,  it  is  impossible  to  ascertain  or  point  out  the 
local  situation  of  the  soul  in  the  body.     But,  its  seat 
of  influence,  even  the  peculiar  seat  of  the  influence 
of  its  several  faculties  may  be  know  n  even  by  a  child. 
Perception,   memory,  and  reason  have  their  seat  of 
operation  and  influence  in  the  head  or  brain  in  a  par- 
ticular manner ;  as  is  evident,  from  the  various  ope- 
rations they  perform,  affecting,  particularly,  that  part 
of  the  bodily  frame.     Conscience  has  its  seat  of  in- 
fluence in  the  breast ;  as  is  evident,  from  the  pleasure 
or  pain  that  is  experienced,  from  the  discharging  of 
its  oihce,  in  approving  or  condemning.     The  heart 
is  the  seat  of  ati'ection,  whether  of  love  or  hatred ; 
and   of  the  will,  whether  of  good  or  evil.     Having 
made  some  observations  concerning  man  as  a  being 
compounded  of  soul  and  body,  of  an  intellectual  and 
animal  nature,  1  would  proceed  to  bring  to  view, 

2nd    Some  of  the  various  and  interesting  views, 
in  which  the  human  soul  may  be  considered.     And 


3(3  SERMON    Hi. 

to  man,  especially,  the  subject  is  a  pleasing  and  in- 
teresting theme.  That  the  human  soul  is  a  thinking, 
intelligent  substance  "vve  may  readily  discern,  b}'^ 
turning  our  thoughts  to  the  immediate  transactions  of 
the  mind,  or  towards  those  varied,  external  opera- 
tions of  man,  which  are  evidently  the  effect  of  intel- 
ligence. Reflections  and  conclusions,  plans  and 
schemes,  stamped  with  intelligence,  and  carried  into 
effect,  bespeak  a  designing,  iritelligcnt  agent.  But 
the  human  soul  is  not  only  endued  with  intelligence, 
it  is  gifted  with  power  also.  It  is  the  mind,  which, 
at  its  pleasure,  causes  the  muscles  to  be  braced  to 
raise  the  arm,  or  to  move  it  in  any  direction.  And 
how  strikingly  is  the  power  of  the  human  soul  dis- 
played, in  a  time  of  imminent  danger!  How  sud- 
denly are  the  body  and  its  members  in  a  posture  of 
defence  !     How  quickly  and  powerfully  exerted  ! 

An  inquiry  is  sometimes  made.  Whether  the  minds 
of  mankind  are  not  entirely  similar,  except  that  some 
are  more  capacious  than  others.  But  another  inquiry, 
"with  greater  propriety,  might  be  made.  Are  not 
human  souls  as  varied  in  their  native  qualities  and 
natural  dispositions  or  geniuses,  as  human  bodies 
are  ?  Whilst  we  grant  that  any  peculiar,  constitu- 
tional, animal  frame  has  its  particular  influence  over 
the  mind,  to  be  consistent,  we  must  grant  that  any 
"peculiar,  constitutional  frame  of  mind  has  its  corres- 
ponding influence  over  the  body.  We  behold  some 
minds  more  moderate  and  careful  than  others ;  some, 
more  hasty  and  rash;  some,  more  social  and  engaging ; 
and  some,  more  discerning  and  profound.  And  we  can 
discern  these  varied,  native  dispositions  of  the  human 
mind,  in  all  the  varied,  constitutional  peculiarities  of 
the  human  body.  No  one  can  show,  that  Deity  could 
not  bring  into  being  as  great  varieties  of  mind  as  of 
matter.  Reason  and  observation  unite  to  convince 
us,  that  the  minds  of  men  are  greatly  different  and 
varied  from  one  another,  both  as  it  respects  their  na-. 
tjve  quality  and  inherent  disposition.      The  human 


SERMON    III.  37 

soul  is  capable  of  great  activity  and  enjoyment ;  and 
it  is  also  subject  to  fatigue  and  pain.  At  one  time,  ii 
ascends  to  the  stars  in  contemplation,  and  to  the 
heavens  in  enjoyment;  at  another,  it  descends  to  the 
low^est  depths  of  stupour  and  distress.  In  the  present 
state,  it  is  like  the  body  and  all  sublunary  things,  con- 
tinually varying  or  changing.  An  inquiry  is  naturally 
suggested,  Why  is  the  human  soul  said  to  be  immor- 
tal ?  One  reason  is,  when  the  body  becomes  lifeless 
and  inactive,  entombed  in  the  silent  grave,  the  soul 
looses  not  its  sensibility  and  activity.  Brought  into 
existence  not  to  die,  but  to  survive  beyond  the  end 
of  time,  and  to  flourish  in  immortal  bloom. 

With  this  view  we  may  conclude,  when  all  the  in- 
firmities of  disease  and  tottering  old  age  enfeeble 
the  body,  the  soul  does  not  decline,  or  fail  in  point  of 
its  natural  capacity.  It  is  only  beclouded  for  a 
season,  from  displaying  that  vigour  and  lustre,  which 
it  would  do,  were  its  decaying  frame  changed  into  a 
healthful  and  active  body.  Hence  we  may  discern 
the  vast  superiority  of  the  one  over  the  other. 

3d.  It  is  a  characteristick  of  a  human  being  to 
be  lord  of  this  lower  world.  By  divine  appoint- 
ment, not  only  the  vegetable  kingdom,  but  the  animal 
world  is  subservient  to  man.  The  birds  of  the  air, 
the  beasts  of  the  field,  and  the  fish  of  the  sea,  are 
under  his  controul  both  for  his  support  and  con- 
venience. The  Lord  said  to  man,  The  fear  of  you. 
and  the  dread  of  you,  shall  be  upon  every  beast  of 
the  earth,  and  upon  all  the  fishes  of  the  sea ;  into 
your  hand  are  they  delivered.  ^  Every  moving  thing 
that  liveth,  shall  be  meat  for  you  ;  even  as  the  green 
herb  have  I  given  you  all  things.  According  to  tliis 
divine  grant,  that  reason  or  intelligence  with  which 
man  is  endued,  not  only  renders  him  far  superiour  to 
the  animals  of  the  earth,  but  it  brings  them  all  under 
bis  subjection.  Although  some  of  the  animals  are 
far  superiour  to  man  in  corporeal  strength ;  yet  they 
learn  obedience  to  him,  and  are  at  his  disposal.     See 


3B  bERMON    III. 

the  horse,  that  noble  animal,  daily  serving  man  lor 
his  profit  and  comfort.  The  generous  ox,  after  per- 
forming the  labours  of  the  held,  yields  his  owner  his 
flesh  as  a  rich  repast.  The  harmless  sheep  is 
taken  for  food  and  clothing.  These  examples  are 
sufficient  to  illustrate  and  show,  that  man  is  lord  of 
all  below. 

4th.  Man  is  a  being,  capacitated  for  great  and 
noble  actions.  His  capacity  both  bodily  and  mental 
have   enabled  him  to   rear  astonishing  and  lastino- 

CO 

monuments  of  his  power  and  skill.  The  labours 
of  thousaitds  of  individuals  are  handed  down  in  his- 
tory as  wonders  to  the  world.  But  lofty  pyramids, 
vast  bridges,  extensive  walls  and  canals,  display  but 
a  small  portion  of  the  genius  and  ability  of  man.  We 
must  survey  every  part  of  the  habitable  globe,  from 
the  beginning  to  the  end  of  time,  w^ould  we  discover 
how  vast  and  astonishing  are  the  effects  of  his  wis- 
dom and  power.  Shall  we  say,  this  power  has 
founded  the  most  magnificent  cities,  erected  the  most 
superb  edifices,  leveled  mountains  with  plains,  and 
turned  the  course  of  rivers  ?  Yea  more  than  this. 
For  wheresoever  any  traces  of  the  art  and  power  of 
human  beings  can  be  discerned  there  may  we  also 
discern  the  eflects  of  the  intelligence  and  power  of 
the  mind,  which  render  the  body  its  instrument,  which 
bring  to  its  aid  all  mechanical  powers,  and  which 
effect  all  the  wonders  of  art  and  labour,  that  any 
human  being  has  ever  beheld.  The  natural,  literary, 
and  moral  world  can  furnish  innumerable  instances 
of  the  greatness  ai=r*I.  nobleness  of  human  conduct, 
which  docs  honour  to  human  nature.  Both  sacred 
and  profane  history  hand  down  from  posterity  to  pos- 
terity, examples  of  human  beings  truly  magnanimous, 
worthy  of  adihiratijon  and  imitation.  Without  bring- 
ing to  view  any  particular  names  we  may  reodily  dis- 
cern, that  man  is  a  being  capacitated  lor  great  and 
noble  actions. 

5th.  A  human  being  has  capacity  for  endless  pro- 


SERMON    III.  39 

gression  in  knowledge,  holiness,  and  happiness.  A 
being  to  exist  for  ever,  and  to  behold  more  and  more 
of  the  works  of  God.  The  pre-eminence  of  the 
human  soul  over  the  spirit  of  the  animal  creation,  is 
ffreat,  both  from  the  consideration  of  its  native,  su- 
periour  excellence  and  its  immortality.  Whilst  the 
one  goes  downward  or  perishes  with  the  body,  the 
other  goes  upward,  for  ever  expanding  in  eternity. 
Arguments  from  reason  and  analogy  may  be  drawn, 
to  show  that  the  future  existence  of  human  beings 
will  be  far  more  enlarged  and  dignified  than  the 
present.  All  the  transformations  of  vegetables  and 
animals  in  the  present  state,  serve  to  confirm  this 
idea.  Arid  as  the  human  body  is  to  be  transformed 
into  a  spiritual,  glorified  body ;  so  will  the  human 
soul  be  advanced  with  it,  its  fiiculties  enlarged,  dig- 
nified, and  suited  to  its  exalted  state.  Hence  man  is 
capacitated  for  endless  progression  in  knowledge, 
moral  excellence,  and  felicity,  which  is  the  perfec- 
tion and  highest  dignity  of  his  nature.  It  is  the  pre- 
rogative and  perfection  of  Deity,  to  be  infinite  in 
knowledge,  benevolence,  and  blessedness.  And  it  is 
the  perfection  and  highest  glory  of  created  intelli- 
gences to  be  capable  of  endless  improvements,  and 
to  resemble  more  and  more  the  Author  of  their 
being.  Having  pointed  out  some  of  the  character- 
isticks  of  a  human  being,  the  way  is  prepared  to 
show  in  the  second  place,  How  human  beings  should 
conduct,  would  they  show  themselves  men,  or  act  as 
becometh  rational  and  accountable  beings. 

And  I  would  observe  the  first  thing  they  have  to 
do,  is  to  cease  to  do  evil,  and  learn  to  do  well.  Tliere 
are  none,  who  have  not  gone  astray,  for  the  word  of 
God  asserts.  The  whole  world  lieth  in  wickedness. 
And  how  does  it  become  man  to  refrain  from  every 
ignoble  and  debasing  act,  which  degrades  his  nature, 
and  to  cultivate  all  manly  and  noble  virtues,  which 
are  consonant  to  his  important  station.  Let  him 
that  has  stolen,  steal  no  more.      Let  those,  who  im~ 


4U  SERMON    III. 

prudently  have  wounded  the  feeUngs  ot"  a  friend,  or 
injured  their  nei<^hbour  or  themselves  by  their  evil 
ways,  be  watchful  for  the  future.  Whether  mankind 
have  transgressed  in  a  greater  or  less  degree,  the 
voice  of  wisdom  calls  to  immediate  reformation. 
Aged  sinners  and  bold  transgressors  may  well  for- 
bear; and  surely,  since  youth  are  rational  and 
accountable  beings,  they  should  readily  turn  from 
that  which  is  evil,  and  cleave  to  that  which  is  good. 

2d.  Would  mankind  show  themselves  men,  they 
should  be  honest  in  their  dealings  with  one  another. 
It  is  a  common  proverb,  that  honesty  is  the  best 
policy.  This  may  be  a  good  reason  for  uprightness 
in  the  common  transactions  of  life  ;  but  a  still  better 
one  can  be  given.  It  is  morally  fit  and  suitable,  that 
we  should  regard  the  welfare  of  others  as  our  own. 
Whatever  reasons  we  can  allege  in  behalf  of  our 
own  welfare  as  it  respects  the  comforts  of  this  life, 
the  same  can  be  alleged  in  behalf  of  the  welfare  of 
others.  They  have  wants  in  general  with  our  own 
selves ;  and  have  as  delicate  sensibility  of  pain  and  in- 
jury when  wronged  or  defrauded.  And  unjust  dealing 
often  brings  natural  evd,  as  well  as  moral  guilt.  Peace 
of  conscience,  individual  happiness,  and  the  publick 
good,  demand  all  men,  not  only  to  look  to  their  own 
welfare,  but  also  to  that  of  others.  In  all  the  com- 
mon contracts  and  pursuits  of  mankind  towards  each 
other.  Would  they  consult  mutual  benefit,  how  many 
evils  would  be  banished  from  the  world.  Peace, 
prosperity,  and  moral  fitness  call  for  uprightness 
between  man  and  man  in  theij  daily  intercourse. 
And  since  they  are  rational  and  accountable  beings, 
they  should  ever  be  mindful  of  the  golden  rule,  As 
ye  would  that  men  should  do  unto  you,  do  ye  even 
so  unto  them ;  for  this  is  the  law  and  the  prophets. 

3d.  Temperance  becometh  rational  and  accounta- 
ble beings.  It  is  not  my  design  in  this  place  to  bring- 
to  view  the  loathsome  spectacle  of  persons  in  the 
most  degrading  state  of  intoxication.     Neither  to 


Sermon  liu  41 

dfaw  a  picture  of  wretchedness  in  consequence  of 
ibrtune  squandered,  and  families  reduced  to  extreme 
poverty.  It  is  sufficient,  to  hint  upon  the  human  wo 
with  which  earth  is  filled  in  ten  thousand  ways,  in 
consequence  of  profuse,  excessive  intemperance.  It 
may  be  observed,  that  tlie  Lord  desi^^ns  that  man 
should  eat,  and  drink, and  enjoy  the  good  of  his  labouFo 
But  to  abuse  the  divine  bounty,  by  daily  excessive 
eating  or  drinking,  is  not  only  sin  against  God,  but 
destructive  to  happiness  and  ruinous  to  the  soiil.  In- 
temperance, though  not  carried  to  the  greatest  excess, 
is  a  barrier  to  the  most  retined  feelings  of  literary  and 
social  life,  and  a  shield  to  prevent  divine  truth  from 
having  its  proper  force  on  the  mind.  The  truly  tem- 
perate, have  superiour  advantages  of  present  com- 
Ibrt  and  usefulness.  Duty,  present  enjoyment,  peace 
of  conscience,  and  prospects  of  futurity,  call  upon 
man  as  a  rational  and  accountable  being,  to  live  tem- 
perately. 

4th.  Those,  who  would  show  themselves  men,  will 
be  careful  to  avoid  evil  speaking.  Speech  is  one 
of  the  great  means  of  communicating  ideas  from  man 
to  man ;  and  various  are  the  arguments,  and  powerliil 
the  motives,  which  might  be  oticred  to  dissuade  from 
slander.  It  should  be  avoided ;  for  it  is  a  great  per- 
version and  abuse  of  the  tongue.  This  little,  but 
important  member,  was  designed  for  social  and  inte- 
resting conversation,  to  promote  the  dearest  interests 
of  society,  and  to  proclaim  the  praises  of  the  Author 
of  nature.  But  how  lamentable  the  perversion, 
when  it  is  drawn  forth  to  slander,  instead  of  giving 
counsel  to  the  ignorant  and  wandering,  of  encour- 
aging the  timid,  of  consoling  the  afflicted,  aiid  pro- 
moting the  peace  and  happiness  of  individuals  and 
community.  Shall  it  be  said.  That  words  are  a  cheaj? 
gift  .'*  And  shall  not  they  be  granted,  when  they  can 
promote  human  felicity  in  ten  thousand  ways  f*  Or 
shall  evil  speaking  be  indulged,  and  shoot  forth  in- 
struments of  cruelty,  like  fire-brands,  arrows,  miA 

6 


42  SERMON   IIL 

death?  Man  should  refrain  from  the  practice,  as  if 
manifests  a  low  and  base  spirit,  and  is  the  dialect  of 
the  region  below.  When  any  one  is  active,  in  exag- 
gerating the  faults  or  failings  of  others,  and  of 
spreading  them  abroad,  a  low  mind  is  characterized. 
A  man  of  noble  mind  and  generous  sentiments, 
would  rather  commend,  than  defame  his  neighbour. 
His  liberal  soul  would  shrink,  at  the  thought  of  the 
painful  and  degrading  task.  JVioreover,  those  who 
are  addicted  to  evil  speaking,  are  generally  paid  by 
retaliation.  They  who  are  censorious  and  bitter 
towards  others,  have  the  same  measure  meted  out  to 
them  again,  and  frequently  pressed  down  and  run- 
ning over.  If  the  person  injured,  should  not  retali- 
ate, yet  others  see  the  failings,  and  will  publish  the 
faults,  of  those  who  render  their  tongues  instruments 
vf  injury  to  their  fellow  men.  Then  from  motives  of 
policy,  a  prudent  man  would  guard  his  tongue  against 
slander,  lest  he  be  repaid  in  the  same  base  coin. 
Evil  speakers  destroy  their  own  peace  and  comfort. 
They  frequently  reproach  in  the  heat  of  passion.  But, 
in  time  of  cool  reflection,  how^  are  they  frequently 
pained  with  keen,  self  mortification.  When  they 
behold  the  person,  whose  interest  they  should  have 
viewed  with  tenderness,  but  whose  character  they 
have  sought  to  injure,  how  will  shame  and  conscious 
guilt  till  their  breast,  bite  like  a  serpent,  and  sting 
like  an  adder.  Thus  inward  peace  is  destroyed, 
which  is  of  more  value  than  rubies.  They  who  are 
ready  to  seize  every  opportunity  to  speak  evil  of 
others,  will  fmd  no  time  for  their  troubled  souls  to 
rest.  They  may  discover  so  many  faults  or  failings 
amongst  mankind,  that  before  they  have  thoroughly 
circulated  one  slanderous  report,  they  will  be  hurried 
with  another.  Every  man  should  ever  be  careful  to 
guard  his  tongue,  from  the  consideration  that  the 
pernicious  effects  of  evil  speaking  on  individuals  and 
j;ommunity,  can  never  be  remedied.  They,  who  pub- 
li«kly  injure  others  by  slander,  put  it  beyond  their 


SERMON    III. 


43 


power  to  prevent  the  injury  from  spreading,  even  it 
they  should  truly  repent  of  their  evil  conduct.  Like 
the  main-spring  of  a  watch,  or  like  the  principal 
wheel  in  some  complicated  machinery,  which  moves 
various  other  wheels,  so  one  tongue  frequently 
excites  to  motion  ten  thousand  other  tongues.  And 
what  is  the  ability  of  a  slanderer,  even  though  pen- 
itent, to  prevent  the  evils  which  he  has  done,  trom 
spreading  wide,  hke  a  raging  pestilence?  How 
pleasing,  how  benignant,  how  extensive  are  the  goodly 
effects  of  speech,  w  hen  properly  directed.  But  how 
sad,  how  melancholy,  how  pernicious  its  devasta- 
tions, when  perverted. 

5th.  Would  men  conduct  as   becometh   rational 
and  accountable  beings,  they  will  not  take  the  name 
of  the  Lord  in  vain.     Profanity  is  a  sin  highly  pro- 
voking  to  God,  and  offensive  to  every  serious  or  re- 
fined niind.      No  person,  who  continues  in  a  course 
of  profane  swearing,  has  any  ground  to  expect  for- 
o-iveness  of  his  transgression.     Hear  the  injunction; 
Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain  ;  for  the  Lord  will  not  hold  him  guiltless,  that 
taketh  his  name  in  vain.     It  would  be  painful  to  hear 
the  name  of  a  worthy  friend  used  on  every  trifling 
occasion,  in  a  foolish  and  disgusting  manner.      But 
how  guilty,  how  hardened  must  he  be,  who  with  the 
grcat'est  levity  will  trifle  with  the  sacred  names  of 
the  supreme  Being  .^     Rather  let  horrour  seize  the 
soul,  and  confusion  cover  the  face  of  a  human  being, 
than  that  the  lips  should   belch  forth  cursing  and 
blasphemy.       Perhaps   we  may  expect   to  hear  the 
drunkard  and  abandoned  profligates  bid  defiance  to 
heaven,  and    profane  the    name  of  God ;  but   shall 
persons  of  refined  manners,  shall  parents,  shall  magis- 
trates be  guilty  of  profane  swearing  ?     Then  shall 
the  land  mourn,  and  the  prospects  of  the  rising  gene- 
ration be  darkened.      How  Ibohsh  and  wicked,  how 
unbecoming  and  degrading  to  a  rational  accountable 
being,  is  the  taking  of  the^name  of  the  Lord  in  vain. 


44  SERMON    III. 

6th.  They,  who  would  show  themselves  men,  will 
be  forbearing  towards  one  another.  Who  is  there, 
who  does  not  need  the  forbearance  of  his  fellow 
men  ?  Or  who  is  there,  who  lias  never  transgressed, 
or  never  injured  any  of  his  fellow  mortals  ?  Unless 
one  can  be  presented,  who  is  perfectly  free  from 
censure  in  all  his  ways,  the  duty  is  universally  bind- 
ing. But  how  does  the  world  abound  with  offences 
from  faults  and  failings;  and  how  suitable  the  exhor- 
tation. Be  ye  kind,  forbearing  one  another  in  love. 
Without  mutual  forbearance,  the  sweets  of  social 
life  would  be  greatly  embittered  and  society  dis- 
solved. How  compassionate,  forbearing,  and  long- 
suffering  is  the  Lord  towards  a  sinful  world!  Well, 
then,  may  frail,  mortal  man,  both  from  interest  and 
duty,  be  forbearing  towards  his  fellow  mortal. 

7th.  Human  beings  should  not  consider  it  beneath 
their  clignity  to  reverence  and  worship  their  Cre- 
ator. Shall  beings,  bound  to  the  judgement-bar  of 
God,  cast  off  fear  and  restrain  prayer  before  him ! 
Shall  holy  angels  fall  prostrate  and  worship  day  and 
sight  continually  in  his  presence  .'*  And  shall  man 
exclaim.  What  is  the  Almigiity,  that  we  should  .serve 
him ;  and  what  profit  should  we  have,  if  we  pray 
unto  him  ?  Be  astonished,  O  heavens!  And  tremble, 
O  earth!  Not  only  revelation,  but  the  light  of  nature, 
Teason,  and  conscience,  call  upon  all  human  beings 
to  show  themselves  men  rational  and  accountable, 
and  to  reverence  and  worship  their  Creator  and 
^nal  judge. 

8th.  Would  niankiud  conduct  as  becometh  rational 
^nd  accountable  beings,  they  will  not  be  ashamed 
to  embrace  and  profess  the  gospel  of  the  Lord  and 
Saviour  Jesus  Christ.  Since  all  have  sinned,  and 
fcome  short  of  the  glory  of  God,  iherefcrc  by  the 
deeds  of  the  law  shall  no  flesh  be  justified  in  his 
sight.  But,  because  salvation  cannot  fiow  to  man- 
kind as  to  holy  beings  who  never  fell,  shall  they  not 
xefoice  in  the  way  of  salvation  by  grace,  and  in  the 


SERMON    III.  40 

title  of  redeemed  sinners!  Rebels  may  well  be 
ashamed  of  their  crimes,  which  degrade  their  na- 
tures; but  how  unbecoming  for  criminals  to  spurn  at 
the  idea  of  repentance  and  pardon.  The  doctrines 
and  duties  of  the  gospel  are  most  reasonable;  and 
how  honourable  must  they  be  to  make  children  of 
wrath,  heirs  of  heaven.  The  crown  is  fallen  from 
the  head  of  man  by  reason  of  sin.  But  it  is  only 
through  the  gospel,  that  he  can  be  crowned  with 
glory,  honour,  immortality,  and  eternal  life.  The 
glorious  gospel  of  Jesus  Christ  is  worthy  of  rich  and 
poor,  bond  and  free,  noble  and  ignoble.  But  shall 
we  despise  that,  which  is  worthy  of  all  acceptation  ? 
Ashamed  of  Jesus!  yes,  I  may,  w^hen  I  have  no  sins 
to  w'ash  away.  Man's  highest  interest  for  time  and 
eternity,  the  honour  and  glory  of  God,  forbid  that 
human  beings  should  be  ashamed  to  embrace  and 
profess  the  gospel  of  the  Lord  and  Saviour  Jesus 
Christ. 

IMPROVEMENT. 

1st.  From  this  subject  we  may  infer  that  a  most 
pleasing  and  sublime  idea  is  necessarily  included  in 
the  contemplation  of  a  human  being.  \\  hat  a  pre- 
eminence has  man  over  all  the  creatures  of  the  earth! 
How  elevated  his  station,  and  how  abundant  his 
means  of  improvement  and  enjoyment.  And  how 
solemn  the  thouo:ht  that  a  human  being  is  born  to 
die,  and  born  for  immortality  f  That  whilst  the  ani- 
mal frame  is  mouldering  to  dust  \^ith  its  kindred 
earth,  the  soul  is  with  kindred  spirits  in  a  world 
unknown.  And  what  vast  scenes  will  yet  be  pre- 
sented to  every  one  of  the  human  race.  Though 
the  eye  may  never  be  satisfied  with  seeing,  nor  the 
ear  with  hearing  in  the  present  state,  yet  every  soul 
will  be  satisfied  with  the  vast  scenes  of  the  confla- 
gration of  the  world,  the  general  resurrection,  and 
the  final  judgement  day.  Must  every  human  being 
be  a  companion  of  holy  angels  or  of  the  spirits  of 


Iti  SERMON    III. 

darkness  for  ever  ?  Such  a  reflection  should  fill  our 
minds  with  solemnity.  The  scenery  of  this  life  is 
truly  wondrous  and  majestick;  but  boundless  scenes 
await  us.  Hence  the  very  idea  of  a  human  being,  is 
a  thought  of  inconceivably  vast  importance. 

2d.  We  may  see  how  unwise  and  foolish  all  must 
act,  who  will  not  show  themselves  men,  by  conduct- 
ing as  becometh  rational  and  accountable  beings. 
A  contrary  course  is  attended  with  vanity  and  vexa- 
tion of  spirit.  Departures  from  the  path  of  rectitude 
and  rationality  are  attended  with  disappointment, 
pain,  and  remorse.  Human  beings,  who  have  reason, 
conscience,  and  the  word  of  God,  for  their  direction 
in  the  path  of  duty  and  life,  must  have  a  painful  task, 
to  bid  them  defiance  and  act  irrationally.  Surely  it 
is  a  folly  for  any  to  continue  in  sin,  merely  because 
they  have  transgressed.  And  if  any  feel  the  weight 
of  aggravated  guilt,  why  should  they  contume  to  in- 
crease their  hardness,  and  still  add  to  their  treasure 
of  wrath  ?  Should  any  of  us  at  last  sink  down  to  wo, 
it  will  not  be  merely  because  we  have  sinned,  but 
because  we  still  persist  in  iniquity.  In  view  of  past 
errours  and  follies,  then  let  us  learn  circumspection 
and  wisdom  for  the  future.  They  who  refuse  to 
conduct  as  becometh  rational  and  accountable  beings, 
cannot  meet  the  approbation  of  their  judge;  but 
must  reap  the  fruit  of  their  own  doings. 

3d.  We  may  see  from  this  subject,  that  the  re- 
sponsibility of  human  beings  must  be  great.  As 
their  station  in  the  great  scale  of  being  is  elevated, 
so  they  have  opportunity  of  doing  much  good,  by 
wisely  improving  the  talents  entrusted  to  their 
charge.  They  who  have  knowledge,  wealth,  influ- 
ence, or  any  other  talents,  should  improve  them  as 
wise  and  faithful  stewards  of  their  Lord  and  JViaster. 
In  what  station  so  ever  we  are  placed,  we  are  not 
to  act  merely  with  a  view  to  our  own  ease  and  inte- 
rest, but  for  the  good  of  community.  Opportunities 
of  education  and  religious  instruction,  natural  and 


SERMON    III.  iH 

acquired  abilities,  the  calls  of  Providence  and  con- 
science ;  all  social,  civil,  and  religious  means  and  pri- 
vileges, will  be  brought  to  view  at  the  great  day  of  re- 
tribution. And  who  does  not  feel  that  his  responsibility 
is  great  ?  Even  though  some  have  far  more  extensive 
opportunities  and  privileges  than  others,  who  can 
say  that  only  one  talent  is  committed  to  his  charge  ? 
But  whether  we  spend  our  probationary  state  in  the 
waj's  of  wisdom  or  folly,  our  responsibility  will  at 
last  appear  to  be  great. 

4th.  We  mciy  see  what  encouraging  and  goodly 
prospects  to  all  those  who  are  walking  as  becometh 
rational  and  accountable  beings.  So  far  as  any  thus 
walk,  so  far  they  pursue  the  path  of  true  happiness. 
They  are  pursuing  their  present  peace  and  comfort, 
and  future  even  everlasting  blessedness.  They  have 
no  reason  to  be  weary  in  well  doing,  for  shortly  they 
will  hear  their  Saviour's  glorious  plaudit,  Well  done 
good  and  faithful  servants,  enter  ye  into  the  joy  of 
your  Lord.  What  a  glorious  recompense  of  reward! 
We  can  put  no  bounds  to  the  knowledge  and  felicity 
of  such,  but  infinity  itself  For  eye  hath  not  seen, 
nor  ear  heard,  neither  hath  it  entered  mto  the  heart 
of  man  to  conceive  of  the  joys  which  God  hath  pre- 
pared for  those  that  love  him.  They  will  not  only  be 
for  ever  free  from  pain,  and  complete  in  bliss ;  but 
they  will  be  for  ever  making  nearer  approaches  to  the 
fountain  and  source  of  moral  excellence  and  bless- 
edness. After  millions  of  ages  shall  have  rolled 
away,  their  knowledge  and  joys  will  rise  higher  and 
higher.  Motives  and  prospects  of  infinite  weight  to 
induce  mankind  to  conduct  as  becometh  rational  and 
accountable  beings.     Ame7i. 


SERMON  IV^ 


ENVY,    Ox\E     OF     THE    BASEST     PASSIONS    OF     THE   HUMAIv 

BREAST. 


Esther,  v.  13. 


Yet  all  this  availeth  me  nothings  so  long  as  I  see  Mordecai^ 
the  Jew^  sitting  at  the  king''s  gate. 

A.  HESE  words  are  the  confession  of  Haman ;  and 
they  are  recorded  as  a  reproof  and  warning  to  all 
mankind.  The  history  concerning  him  and  Mordecai 
is  a  lesson,  fraught  with  instruction,  to  show  how 
sudden  and  how  great  may  be  the  changes  either  of 
human  exaltation,  or  human  abasement.  Haman,  on 
the  one  hand,  through  envy,  experienced  a  most 
degrading  fall;  and  Mordecai,  in  consequence  of 
his  uprightness,  was  raised  to  very  distinguished 
honours.  Haman  told  his  friends  of  the  glory  of  his 
riches,  and  the  multitude  of  his  children,  and  all  the 
thinors  wherein  the  king  had  promoted  him,  and  how 
he  had  advanced  him  above  the  princes  and  servants 
of  the  king.  He  said  moreover ;  yea,  Esther,  the 
queen,  did  let  no  man  come  in  with  the  king  unto  the 
banquet  that  she  had  prepared,  but  myself;  and 
to-morrow,  I  am  invited  unto  her  also  with  the  king. 
Yet  all  this  availeth  me  nothing,  so  long  as  I  see  Mor- 
decai the  Jew,  sitting  at  the  king's  gate.  What  then! 
The  envious  man  resolves  not  only  on  the  destruction 
of  Mordecai,  but  also  on  the  entire  extinction  of  the 
Jews,  his  kindred. 

My  object,  in  this  discourse,  will  be  to  show,  that 
envy  is  one  of  the  basest  passions  of  the  human 
breast,  and  dreadful  in  its  effects.  But  what  is  envy  r 


SERMOX    IV.  49 

Envy  is  tliat  affection  of  tlic  human  heart,  which 
grudges  to  others  that  respect  or  prosperity,  which  is 
supposed  to  attend  thcin.  Or  envy  may  be  said  to 
be  a  sensation  of  uneasiness  and  disquiet,  arising 
from  a  selfish  heart,  in  view  of  the  advantages  of 
others,  and  accompanied  witli  mahgnity  towards 
them.  Rachel  envied  her  sister  Leah,  because  of 
her  fruitluhictis.  Joseph's  brethren  envied  him,  be- 
cause his  lather  loved  him.  Saul  envied  David, 
because  he  considered  him  as  a  competitor  [for  the 
crown.  Haman  envied  Mordecai  any  honour, 
because  he  hated  him.  And  the  Jews  envied  Paul 
and  Barnabas,  because  they  preached  the  gospel. 
But  the  nature  and  elFects  of  envy  will  be  more 
clearly  pointed  out,  by  showing  iVom  various  consid- 
erations,that  mankind  should  not  harbour  this  monster 
in  their  breast. 

1st.  They  should  guard  against  envious  feelings 
towards  one  another ;  because  they  are  unreasona- 
ble. As  it  respects  moral  motives  and  actions,  it  if^ 
the  province  of  reason  to  point  out  the  advantages 
or  disadvantages  of  any  course  of  moral  conduct. 
But  what  are  the  benefits  arising  from  envy,  either  to 
individuals  or  community  ?  Surely  neither  envy  nor 
its  operations  were  any  real  gain  to  Haman  or  his 
friends.  The  same  melancholy  truth  may  be  said 
concerning  every  individual,  who  has  been  guided 
by  envious  feelings.  The  brethren  of  Joseph,  Saul, 
and  Haman,  had  sad  experience  to  convince  them, 
that  envious  feeling-s  and  envious  treatment  of  others, 
were  most  unreasonable.  And  at  the  present  day, 
they  who  cherish  a  spirit  of  envy  towards  others, 
whether  towards  those  whom  they  hate,  or  towards 
their  enemies,  will,  to  their  cost,  reap  the  reward  of 
unreasonable  doings.  To  envious  men  the  advanta- 
ges  of  others,  prove  their  disadvantage.  Why  was 
not  Haman  contented  ?  and  why  did  he  not  richly 
enjoy  the  favours  confered  on  him  ?  One  reason  he 
assigns  in  the  words  of  the  text:     All  this  availeth 


50  .^ermon  iVi 

me  nothing,  so  long  as  I  see  Mordecai,  the  Jew, 
sitting  at  the  king's  gate. 

2(1.  We  should  not  be  envious  towards  others ; 
because,  this  spirit  reigns  only  in  low,  sellish  minds. 
A  person  of  a  generous  and  noble  disposition,  v/ill 
rejoice  at  the  prosperity  and  felicity  of  others  ;  but 
an  ignoble  and  envious  soul  is  grieved  and  chagrined 
in  view  of  their  success  and  happiness.  Whilst  a 
liberal  man  exercises  sympathy  with  his  fellow  men 
in  time  of  their  distress,  an  envious  and  base  man  is 
delighted  with  their  calamities.  Envy  is  not  confined 
to  persons  of  low  circumstances  in  life;  but  boasts 
of  the  rich  and  great  as  her  votaries.  The  prosperity 
and  elevation  of  Haman  did  not  secure  him  li'om 
exercising  envious  feelings  of  the  most  degrading 
nature,  and  that  in  the  view  of  the  peace  of  one 
whom  he  scorned  to  notice.  But  the  more  elevated 
his  station,  the  more  selfish  and  contracted  must  be 
his  mind,  to  be  filled  with  envy  towards  one  whom  he 
considered  as  his  inferiour.  Those  who  possess  the 
spirit  of  Haman,  have  a  most  selfish  spirit.  Persons 
of  benevolent  feelings  would  be  glad  in  view  of  what 
made  him  sorry.  The  enlarged  soul  is  pleased  with 
the  prosperity  of  superiours,  inferiours,  or  equals. 
But  how  contracted  must  be  the  mind  to  be  grieved 
and  sad  in  view  of  those  things  that  ought  to  yield  it 
enjoyment. 

3d.  We  should  guard  against  envy ;  for  it  is  not 
merely  against  our  fellow  men,  but  it  is  against  the 
providence  of  God.  The  Lord  has  not  only  the  keys 
of  life  and  of  death  in  his  hand  ;  but  he  giveth  the 
kingdom  to  whomsoever  he  will.  It  was  divine  pro- 
vidence, that  rendered  Joseph  so  beloved  by  his 
father,  and  raised  him  to  be  governour  over  all  Egypt. 
Therefore  his  brethren,  in  envying  him,  murmured 
against  God.  It  was  an  invisible  hand  that  raised 
David  to  the  throne,  and  that  caused  favour  to  be 
shown  to  Mordecai.  And  Saul  and  Haman  had 
Ibie^rtsirreconciled  to  the  Supreme  disposer  of  events. 


SERMON    IV.  51 

When  any  feel  envy  rising  in  their  breasts  in  view  of 
the  natural  talents,  rank,  or  affluence  of  others,  let 
them  reflect,  that  the  Lord  exalteth,  and  he  casteth 
down.  It  is  the  providence  of  God,  that  distributeth 
lavours  to  the  righteous  and  to  the  wicked.  Then, 
whether  competitors,  superiours,  inferiours,  or  ene- 
mies be  envied,  let  the  inquiry  be  made,  who  hath 
crowned  their  labours  or  enterprises  with  success.'*  To 
be  envious  towards  others  in  view  of  their  advantages 
or  advancement,  is  to  be  uawilling  that  theLord  should 
reign,  and  dispose  of  tlie  works  of  his  hands  as  seem- 
eth  good  in  his  sight.  Then  why  should  we  ever  be 
envious  towards  our  fellow  men;  or  be  uneasy,  and 
fret  against  the  providence  of  God. 

4th.  We  should  guard  against  an  envious  spirit ; 
because  an  envious  man  is  detested  by  all.  Mankind 
abhor  the  one  who  cherishes  a  passion  so  base  in  his 
breast.  Envy  is  so  evidently  repugnant  to  all  reli- 
gious or  social  enjoyments,  that  an  envious  man  is 
avoided,  disesteemed,  and  detested.  But  how  is  the 
spirit  of  envy  to  be  discovered  }  By  the  conversation 
and  conduct  of  a  man.  How  easily  is  the  spirit  of 
Haman  to  be  discerned?  Would  any  be  esteemed, 
let  them  show  their  good  will  towards  their  fellow 
men ;  for  an  envious  man  is  to  be  shunned,  and  will 
be  abhorred  by  his  fellow  men. 

5th.  The  spirit  of  enyy  should  not  be  harboured 
in  our  breasts ;  for  it  is  the  very  temper  of  ihe  region 
below.  In  the  abodes  of  wo,  where  all  restraints  are 
removed,  this  deadly  monster  rages  to  an  awful  de- 
gree. But  in  the  land  of  hope  let  all  the  social 
virtues  be  cultivated ;  and  let  jiot  man  endeavour  to 
resemble  as  near  as  possible  the  fiends  of  darkness, 
by  yielding  his  heart  an  abode  for  envy.  The  region 
of  wo  is  filled  with  envious  spirits ;  for  it  has  not  a 
solitary  inhabitant  but  what  is  under  its  dominion. 
Then  let  not  mankind  yield  themselves  its  servants ; 
and  cultivate  the  temper  of  the  region  below. 

6th.   The  first  risings  of  envy  should  be  resisted ; 


52  sERMox  rV. 

for  it  dries  up  all  tlic  comforts  of  the  envious  man. 
How  did  the  brethren  of  Joseph  mar  their  own  en- 
joyments by  their  envy  towards  him  ?  This  spirit 
excited  such  hatred  in  their  breasts,  that  they  could 
not  speak  peaceably  witli  him.  Envy  laid  waste  the 
comforts  of  Saul,  although  he  was  clothed  with 
royalty.  And  hear  Haman,  though  in  tlie  midst  of 
prosperity  and  grandeur,  exclaim,  Yet  all  this  availeth 
me  nothing,  so  long  as  i  see  Mordecai,  the  Jew,  sitting 
at  the  king's  gate.  The  neglect  of  an  individual 
more  than  counterbalanced  all  his  aflluence,  and  put 
an  end  to  his  enjoyment.  Thougli  a  nation  trembled 
before  him,  and  did  him  reverence ;  yet  because  this 
Jew  refused  to  bow  unto  him,  envy  filled  his  soul 
with  impatience  and  malice.  What  a  trifling  inci- 
dent this,  so  completely  to  destroy  a  man's  peace. 
And  how  in  ten  thousand  ways  are  envious  men  liable 
to  be  discomposed  from  the  most  frivolous  circum- 
stances. How  small  a  matter  can  spoil  all  the  satis- 
faction of  the  envious,  even  if  tliey  have  reached 
the  summit  of  hiunan  greatness.  Immense  riches, 
glory,  and  honour,  gave  not  Haman  so  much  pleasure 
as  he  felt  pain  from  one  man's  disrespect.  How  soon 
are  all  the  comforts  of  an  envious  man  blasted. 

7th.  We  siiould  guard  against  envy;  because  it 
leads  mankind  to  all  manner  of  external  crimes. 
W''hat  but  envy  enkindled  the  breasts  of  Joseph's 
brethren  with  the  design  ot  taking  away  his  life  ! 
And  how  easil3^did  this  spirit  persuade  them  to  sell 
j45hcir  brother  to  be  a  slave  in  Egypt.  How  did  envy 
Inflame  vSaul  to  seek  the  life  oi  David,  his  benefac- 
tor, and  to  whom  more  than  once  he  was  indebted 
for  the  preservation  of  his  own  life.  Haman  not 
content  with  seeking  he  life  of  Mordecai,  determined 
on  the  destruction  of  the  whole  Jewish  nation.  Says 
Solomon  in  his  Proverbs,  Wrath  is  cruel,  and  anger 
outrageous;  but  who  is  able  to  stand  before  envy.'* 
It  makes  men  turn  into  every  debasing,  unnatural 
shape  to  injure  others.     The  wisest  and  most  upright 


SERMON    IV-  53 

persons  cannot  escape  the  effects  of  envy.  In  the 
Ecclesiastes,  Solomon  says,  I  considered  all  travail, 
and  every  right  work,  that  for  this  a  man  is  envied  of 
Jiis  neighbour.  An  envious  man  would  gladly  wound 
the  feelings  of  others :  would  injure  their  repu- 
tation, and  prostrate  with  the  dust  all  their  goodly 
prospects.  No  cxcelletice  of  character,  r.o  amiable 
qualities,  are  a  shield  to  ward  oli'  envious  weapons, 
and  secure  from  harm;  for  envy  will  lead  mankind  to 
all  manner  of  external  acts  of  wickedness. 

8th.  Mankind  should  not  harbour  the  monster, 
envy,  in  their  breasts ;  for  it  draws  down  retaliation 
and  vengeance  on  its  own  head.  Let  us  attend  to  the 
confession  of  the  brethren  of  Joseph.  And  they  said 
one  to  another.  We  are  verily  guilty  concerning  our 
brother,  in  that  we  saw  the  anguish  of  his  soul, 
when  he  besought  us,  and  we  would  not  hoar :  there- 
fore is  this  distress  come  upon  us.  And  Keuben  an- 
swered them,  saying,  spake  not  1  unto  you,  saying, 
Do  not  sill  against  the  child  ;  and  ye  would  not  hear  ? 
therefore,  behold  also,  his  blood  is  required.  When 
their  souls  were  overwhelmed  with  distress,  how 
readily  do  they  impute  their  sufTerings  to  be  in  con- 
sequence of  their  unnatural  and  envious  deed  to- 
wards their  brother.  Divine  vengeance  pursued 
Cain  for  slaying  his  brother  Abel,  .in  a  very  signal 
manner.  It  was  for  envy,  that  he  slew^  him.  But 
God  set  a  mark  upon  Cain :  and  he  was  a  vagnbond 
upon  the  earth.  And  for  his  envious  and  murderous 
act,  hear  him  exclaim  in  agony  of  soul.  My  punish- 
ment is  greater  than  1  can  bear.  In  these  instances 
the  divine  hand  is  particularly  to  be  noticed  as  an 
avenger  of  cuvy.  But,  in  others,  the  hand  of  man 
more  evidently  renders  vengeance ;  and  frequentl v 
the  very  designs  a\  hich  envious  people  form  in  order 
to  promote  their  own  honour,  and  to  injure  others, 
draw  down  shame  and  ruin  on  their  own  heads.  This 
was  strikingly  exempliiied  in  the  ntlair  of  Hainan  and 
Mordccai.    Haman  thought  in  his  heart,  To  whom 


Oi  SERxMON    IV. 

would  the  king  delight  to  do  honour  more  than  to  my- 
self? And  Haman  answered  the  king,  For  the  man 
whom  the  king  delightcth  to  honour,  let  the  royal  ap- 
parel be  brought  which  the  king  useth  to  wear,and  the 
horse  that  the  king  rideth  upon,  and  the  crown  royal, 
which  is  set  upon  his  head ;  And  let  this  apparel  and 
horse  be  delivered  to  the  hand  ot'one  otthe  king's  most 
noble  princes,  that  they  may  array  the  man  withal 
whom  the  king  delightcth  to  honour,  and  bring  him 
on  horseback  through  the  street  ot"  tlie  city,  and  pro- 
claim before  him,  Thus  shall  it  be  done  to  the  man 
whom  the  king  delightcth  to  honour.  Then  the 
king  said  to  Haman,  Make  haste,  and  take  the  ap- 
parel and  the  horse,  as  thou  hast  said,  and  do  even  so 
to  Mordecai,  the  Jew,  that  sitteth  at  the  king's  gate  : 
let  nothing  fail,  of  all  that  thou  hast  spoken.  Then 
took  Haman  the  apparel  and  the  horse  and  arrayed 
Mordecai,  and  brought  him  on  horseback  through 
the  street  of  the  city,  and  proclaimed  before  him, 
Thus  shall  it  be  done  unto  the  man  whom  the  king 
delightcth  to  honour.  How  great  must  have  been 
the  mortification  of  Haman  to  have  all  that  honour, 
which  he  had  pictured  for  himself,  confered  upon 
Mordecai  wliom  he  envied  and  detested.  How  must 
he  have  felt  himself  degraded  to  be  his  lackey  and 
herald,  and  to  proclaim  before  him  through  the  street, 
that  the  king  was  delighted  thus  to  honour  him.  And 
now  let  us  turn  our  thoughts  to  the  gallows  of  seven- 
ty-five feet  in  height,  which  Haman  had  caused  to  be 
reared  for  Mordecai,  and  contemplate  his  sad  disap- 
pointment. Harbonah  said  before  the  king.  Behold 
also,  the  gallows  fifty  cubits  high,  which  Haman  had 
made  for  Mordecai,  who  had  spoken  good  for  the 
king,  standeth  in  the  house  of  Haman.  Then  the 
king  said,  Hang  him  thereon.  •  So  they  hanged 
Haman  on  the  gallows  that  he  had  prepared  for  Mor- 
decai. Then  let  not  the  monster  envy  have  a  resi- 
dence in  our  hearts ;  lest  it  draw  down  vengeance  on 
our  own  heads. 


bERMON    IV.  5i> 

9th,  "VV  e  sliould  guard  against  an  envious  spirit,  for 
envy  prevents  the  blessings  of  heaven,  and  torments 
the  soul  where  it  dwells,  like  death.  The  spirit  of 
grace  and  an  envious  spirit,  cannot  possibly  reside 
in  the  same  heart.  Envy  more  effectually  secludes 
any  gracious  affections  of  the  soul,  than  locks  and 
bars  can  secure  a  castle.  Light  and  darkness  have 
not  a  greater  contrast  than  the  nature  of  the  spirit  of 
envy,  and  of  that  spirit  which  alone  prepares  for 
heaven.  Envy,  like  a  vulture  preying  upon  the  vitals, 
is  sickness  and  death  to  the  soul.  Says  Job,  Wrath 
kiileth  the  foolish  man,  and  envy  slayeth  the  silly  one. 
By  this  expression  we  are  taught,  that  the  inward  tor- 
ments of  envy  are  death  to  the  soul,  as  the  taking 
away  of  animal  life  is  the  death  of  the  body.  Solomon 
says,  _A  sound  heart  is  the  life  of  the  flesh,  but  envy  the 
rottenness  of  the  bones.  This  expression  shows,  that 
the  mental  Avounds  of  envy  are  deep  and  destructive. 
Thus  it  prevents  the  blessings  of  heaven,  and  tor- 
ments the  soul  where  it  dwells,  like  death. 

10th.  We  should  not  harbour  the  direful  monster, 
envy,  in  our  breasts,  lest  it  should  for  ever  reign  in  us 
to  a  dreadful  degree  in  hell.  Surely  an  envious  man 
must  be  in  the  road  to  death.  And  by  cherishing  an 
envious  spirit,  he  is  fast  preparing  as  a  brand  for  the 
burning.  Whilst  some  men  are  evidently  preparing 
for  heaven,  so  an  envious  man  is  emphatically  pre- 
paring for  hell.  Envy  is  one  of  the  most  fiery  ingre- 
dients  of  torment  in  the  region  of  despair;  for  it  is  ex- 
ercised in  the  view  of  the  most  consummate  felicity  of 
all  the  inhabitants  of  heaven.  All  who  cherish  it  are 
preparing  to  be  for  ever  filled  with  it,  against  the  bles- 
sed God,  and  all  his  saints  and  holy  angels. 

IMPROVEMENT. 

1st.  Is  envy  so  evil  in  its  nature,  and  dreadful  in 
its  etfects,  as  we  have  heard  ?  Then  the  proverb  is 
true,  Let  envy  alone,  and  it  will  punish  itself  It  is 
so  disquieting,  restless,  and  tormenting  in  its  very  na- 


Jb  SERMON   IV. 

ture,  that  it  needs  'no  opposition  to  render  the  en- 
vious person  wretched.  It  is  self  tormenting ;  and  in 
its  very  existence  it  is  inseparably  connected  with 
unhappiness.  The  envious  man  is  not  only  pur.islied 
in  consequence  of  his  evil  doings,  but  he  punishes 
himself  Envy,  not  only  as  it  respects  the  future,  but 
also  for  the  present,  biteth  like  a  serpent,  and  stingeth 
like  an  adder.  All  the  arguments  of  this  discourse, 
which  have  been  offered  to  show,  that  envy  is  one  of 
the  basest  passions  of  the  human  breast,  and  dread- 
ful in  its  effects,  serve  to  prove  the  truth  of  the  asser- 
tion. Let  envy  alone,  and  it  will  punish  itself 

2nd.  In  the  view  of  this  subject  we  may  see,  how 
reasonable  and  glorious  are  the  doctrines  and  re- 
quirements of  the  gospel.  They  are  all  according  to 
moral  fitness ;  calculated  to  promote  the  peace  and 
joy  of  individuals,  and  the  highest  good  of  commu- 
nity. How  safe  and  excellent  the  precept,  Thou 
shalt  love  thy  neighbour  as  thy  self  And  how  be- 
nevolent the  injunction,  Look  not  every  man  on  his 
own  things,  but  also  on  the  things  of  others.  As  far 
as  the  requirements  of  the  gospel  have  their  due  in- 
fluence on  the  minds  of  fmen,  so  far  they  enjoy  a 
heaven  below.  As  a  selfish,  envious  spirit  experien- 
ces in  some  degree  the  pains  of  souls  in  wo ;  so  a 
benevolent  mind  has  some  fore-tastes  of  the  joys  of 
heaven.  How  reasonable  and  glorious,  then,  the  doc- 
trines and  duties  of  the  gospel. 

3d.  We  may  be  led  to  see  from  this  subject,  how 
necessary  ibr  the  true  happiness  of  fallen  man,  that 
he  be  born  again';  that  sinful  passions  be  not  only  re- 
strained, but  subdued  by  grace.  Mankind  may  do 
much  for  their  own  comfort,  by  checking  and  re- 
straining uiu'uly  passions ;  but  their  reason  is  unable 
etlectually  to  subdue  them.  Instead  of  cherishing 
anger,  hatred,  envy,  malice,  and  revenge,  they  may 
cultivate  all  the  amiable,  social  virtues.  But  these 
will  not  answer  as  a  substitute  for  gracious  affections. 
It  is  the  spirit  of  God  alone,  which  can  erradicatc  the 


SERMON    IV 


seeds  of  wickedness  from  tlie  heart,  and  implant  those 
praces  which  are  essentially  diflferent  in  their  nature. 
Grace  can  subdue  the  passions,  can  give  new  vigour 
to  our  social  feelings,  and  implant  that  love  wdiich  is 
the  fulfil hng  of  the  law. 

4th.  We  may  be  led  to  see  from  this  subject,  that 
great  must  be  the  pains  of  hell,  even  from  the  direful 
ingredients  of  a  wicked  heart.  When  all  the  evil 
passions  of  the  human  breast  are  no  more  confined 
by  restraints,  but  burst  forth  in  all  their  ungoverna- 
ble rage  as  in  the  region  of  despair,  how  Avretched 
must  tliey  render  the  sufferer.  How  w  ill  they  prove 
a  gnawing  worm,  an  unquenchable  fire^  to  the  sou)-. 
How  painful  and  distressing  are  the  stings  of  envy, 
malice,  and  revenge  in  the  present  state,  even  though 
but  for  a  moment,  and  held  back  by  restraints.  But 
how  intolerable  must  it  be  to  endure  the  unrestrained 
rage  and  torment  of  all  the  sinful  passions  of  a  wicked 
heart,  in  that  place  where  hope  never  cometh.  Even 
in  this  life,  the  malignant  exercises  of  only  one  of 
the  human  passions  against  an  individual,  is  sufticieni: 
to  destroy  the  comfort  of  any  man,  and  render  hh 
moments  wretched.  Yet  this  is  only  a  small  portion 
of  torment,  a  mere  spark  of  those  unquenchable 
flames  which  are  enkindled  from  all  the  direful  af- 
fections and  passions  of  the  finally  impenitent  against 
all  holy  beings.  Thus  we  may  see,  that  great  must 
be  the  future  torments  of  the  wicked,  even  from  the 
direful  ingredients  of  their  own  heart. 

5th.  By  contrast  we  may  be  led  to  see,  that  great 
must  be  the  joys  of  the  righteous  in  the  future  worlds 
even  from  a  benevolent  heart.  Benevolent,  friendly 
exercises  of  heart,  in  the  present  state,  fill  the  soul 
with  peace  and  joy.  But  these  are  faint  .prelibations 
of  that  future  peace,  which  passeth  understanding, 
and  of  those  joys,  which  flow  at  the  right  hand  of 
God.  The  highest  joys  of  mortals  on  earth,  w^hen 
compared  to  those  above,  are  as  the  dim  taper  of  a 
candle  to  the  brightness  of  noon.     Does  a  benevo* 

8 


58  SERMON    IV. 

lent  heart  rejoice  in  the  prosperity  and  felicity  of  its 
fellow  mortals  in  this  pilgrimage  state  ?  Then  how 
will  a  sight  of  those  joys  of  the  blessed  in  glory,  en- 
kindle that  heart  into  raptures  of  joy  and  transports 
of  bliss !  All  the  gracious  and  benevoleiit  exercises 
of  the  soul  in  its  tabernacle  of  cloy,  are  only  in  the 
bud,  and  frequently  nipt  by  chilling  frost.  But  in  a 
glorified  spirit  in  a  spiritual  body,  how  will  they 
llourish  and  bloom  in  endless  day  !  Souls  in  glory  are 
not  only  encircled  in  the  arms  of  everlasting  love, 
but  they  have  within  them  a  well  of  water,  spring- 
ing up  unto  eternal  lile,  to  produce  constant  joys, 
and  render  fully  complete  their  bhss.     Jimen, 


SERMON  V; 


REFLECTIQN3    ON    THE    DEVOTION    OF    THE  HIGHER  ORDEI; 
OF    INTELLIGENCES. 


Isaiah,  vi.  2. 


With  twain  he  covered  his  face,  and  with  twain  he  covered 
his  feet,  and  wiih  twain  he  did  fly. 

X.  HESE  words  are  a  description  of  the  devotion 
of  a  seraphim  before  the  throne  of  God.  The  prophet 
Isaiah,  in  a  vision,  beheld  the  glory  of  God  and  the 
adoring  seraphims,  which  surroniid  his  throne.  He 
says,  In  the  year  that  king  Uzziah  died,  I  saw  also 
the  Lord  sitting  upon  a  throne,  high  and  lifted  up, 
and  his  train  filled  the  temple.  Above  it  stood  the 
seraphims :  each  one  had  six  wings ;  with  twain  he 
covered  his  face,  and  with  twain  he  covered  his  ieeX, 
and  with  twain  he  did  iiy.  This  august,  symbolical 
vision  of  the  glory  of  the  Lord,  is  described  as  being- 
made  at  the  temple.  The  several  interposing  veils 
were  removed  out  of  the  way  ;  and  the  way  into  the 
holiest  was  made  manifest.  The  Lord  appeared  to 
the  prophet,  sitting  on  a  throne,  as  in  human  form.  It 
is  the  unanimous  sense  of  the  church,  that  all  the 
divine  appearances  in  the  old  Testament,  were  made 
by  the  Son  of  God,  by  whom  all  the  affairs  of  the 
church  were  ordered  from  the  beginning.  The 
throne  high  and  hfted  up,  seems  to  have  been  the 
place  of  the  mercy-seat,  over  which  the  Lord  used 
to  appear,  and  where  he  reigned  as  the  God  of  Israel 
and  of  the  whole  earth.  And  as  an  exteriour  sym- 
bol of  his  majesty,  his  train,  or  the  skirts  of  his  robes, 
filled  the  whole  temple.  Above  or  against  this  throne, 
stood  the  seraphim,  the  burning  one  ;  or  one  of  the 


60 


SERMON   V. 


most  glorious  of  the  angelick  orders,  glowing  with 
the  holy  flame  of  divine  love.  They  stood,  as  being 
employed  in  celebrating  his  praises  and  prepared  to 
execute  his  mandates.  Each  of  them  had  six  wings ; 
with  twain  he  covered  his  face.  This  is  an  emblem 
of  his  inability  steadfastly  to  behold,  or  fully  to  com- 
prehend all  the  glory  of  the  Lord,  and  of  his  pro- 
found reverence  and  adoring  awe.  With  twain  he 
covered  his  feet.  This  denotes  his  humility,  as  con- 
scious that  he  and  his  services  were  unworthy  the 
notice  of  the  Lord.  And  with  twain  he  did  fly.  This 
is  designed  to  represent  his  promyjt  celerity  and  alac- 
rity, in  executing  the  will  of  God.  The  inquiry  now 
is,  what  benefit  can  result  to  us  from  this  representa- 
tion of  the  devotion  of  one  of  the  most  exalted 
spirits  above.  This  subject  is  calculated  to  teach 
Its  three  very  important  duties. 

The  first,  That  we  ought  to  be  filled  with  exalted 
and  adoring  views  of  the  character  of  God.  With 
(wain  he  covered  his  face. 

The  second.  That  we  should  be  filled  with  deep 
humility  in  view  of  our  best  performances.  With  twain 
he  covered  his  feet. 

The  third.  That  we  should  be  inspired  with  alac- 
yity  in  the  service  of  God.      W'ith  twain  he  did  fly. 

I  proceed  to  show  in  the  first  place,  that  we  should 
be  filled  with  exalted  and  adoring  views  of  the  cha- 
racter of  God.  The  seraphim,  in  view  of  the  glorious 
eflulgence  of  the  Deity,  is  represented  as  covering 
his  face  with  two  of  his  wings.  But  is  it  becoming 
the  highest  orders  of  angels  to  veil  their  faces,  and  to 
worship  the  great  I  Am,  with  the  most  profound  rev- 
<>rence  ?  Well  then  may  man  take  his  place  in  the 
dust;  tremble  and  adore;  and,  with  the  most  pro- 
found awe,  contemplate  the  glory  and  perfections  of 
God.  These  were  the  views,  and  this  the  conduct 
of  the  prophet  Jsainh,  in  his  august  ivision  of  the 
cherubim  and  of  the  throne  of  the  divine  Majesty. 
The  Apostle  Paul,  in  hisextatick  vision,  heard  things 


'      SERMON    V.  Gl 

which  it  is  not  lawful  for  a  man  to  utter.  How  then 
must  his  soul  have  been  overpowered  with  exalted 
and  adoring  views  of  the  character  of  God  ?  St. 
John,  the  revelator.  on  the  isle  of  Patmos,  had  an 
overwhelming  sight  of  the  manifestations  of  the 
brightness  of  the  glory  of  his  God  and  Saviour 
Jesus  Christ.  Later  saints,  eminent  for  their  lives  of 
piety,  have  experienced  similar  views  in  some  of  their 
near  approaches  to  him.  I'he  Lord  is  by  nature  in- 
visible; and  as  it  respects  his  uncreated  glory,  he 
dwelleth  in  light  ineffable.  In  heaven  are  manifested 
the  brightest  and  most  perfect  displays  of  the  glory 
of  the  being  and  perfections  of  God.  And  glorified 
saints  and  angels,  cherubims  and  seraphims,  prostrate 
themselves  before  the  throne  with  the  highest  reve- 
rence and  adoration.  And  how  are  the  supreme 
wisdom  and  power,  the  greatness  and  goodness  of 
God,  wonderfully  displayed  to  the  view  of  man  in  the 
works  of  creation,  providence,  and  redemption.  The 
immensity  of  the  divine  works  is  a  theme  calculated 
to  fill  a  contemplative  mind  with  profound  astonish- 
ment and  awe.  Let  those,  who  desire  clearer  and 
more  enlarged  views  of  the  glorious  displays  of  the 
Supreme  Being,  behold  as  in  a  glass  the  brighter 
glories  of  revelation.  How  wondrous  are  thy  works, 
O  Lord !  in  wisdom  hast  thou  made  them  all.  The 
heavens  declare  thy  glory  ;  and  the  firmament  show- 
cth  forth  thy  handy  work.  Says  the  prophet.  With 
twain  he  covered  his  face.  Well  then  may  we  be 
filled  with  exalted  and  adoring  views  of  the  charac- 
ter of  God. 

Second.  This  subject  is  calculated  to  teach  us,  that 
mankind  should  be  filled  with  deep  humility  in  view  of 
their  best  performances.  With  twain  he  covered  his 
feet.  All  external  symbols  are  inadequate  fully  to 
represent  the  majesty  and  excellence  of  the  Lord. 
Yet  they  may  suit  our  present  state,  in  which  we  see 
through  a  glass  darkly.  All  the  glorified  spirits  above, 
t^ease  not  day  nor  night,  to  render  unto  God  the  glory 


&l  SLRMON    \. 

which  is  due  to  his  name.  They  most  periectly  lultil 
the  law  of  love,  and  ilieir  obedience  is  that  oi  sin- 
less perfection.  But  when  they  compare  themselves 
and  their  services  with  the  infinitely  amiable  and 
glorious  character  of  God,  they  behold  their  com- 
parative nothingness  and  un worthiness.  L'ow  then 
must  vile  man  appear  in  his  sight  ?  Soys  Job,  Behold, 
he  put  no  trust  in  his  servants;  and  his  angels  he 
charged  with  folly.  How  much  less  in  them  that 
dwell  in  houses  of  clay,  whose  foundation  is  in  the 
dust  ?  Man,  as  a  rebel  against  God,  in  an  unrenewed 
state,  is  considered  in  a  moral  poii.t  of  view,  as 
wholly  an  unclean  thing.  And  his  righteousness  is 
accounted  as  filtliy  rags.  But  let  us  contemplate  the 
character  of  mankind  as  renewed  by  grace.  Let 
us  take  a  view  of  some,  who  have  been  considered  as 
the  faithful  servants  of  God.  The  sublime  vision  of 
the  divine  Majesty,  and  the  exalted  Morship  of  the 
seraphim,  overwhelmed  the  prophet  Isaiah  with  a 
sense  of  his  unworthiness  and  vileness.  Then  said 
I,  Wo  is  me !  for  I  am  undone  ;  because  I  am  a  man 
of  unclean  lips;  and  I  dwell  in  the  midst  of  a  people 
of  unclean  lips;  for  mine  eyes  have  seen  the  King, 
the  Lord  of  hosts.  If  glorified  spirits  above,  think 
nothing  of  their  services,  what  would  become  of  him, 
who  had  presumed  to  speak  to  Jehovah,  with  mortal 
and  polluted  lips  ?  The  prophet,  having  compared 
himself  to  the  seraphims,  was  never  betbre  filled  with 
such  humility.  Hear  Job's  confession  to  the  Lord: 
Behold,  I  am  vile,  what  shall  I  answer  thee  ?  I  will 
lay  mine  hand  upon  my  mouth.  The  zealous  apostle 
Paul,  exclaims,  O  wretched  man  that  i  am,  who  shr  1 
deliver  me  from  the  body  oi  this  death!  The  most 
holy  lives  of  the  greatest  saints  on  earth,  that  have 
ever  lived,  are  tarnished  with  deficiency  and  sin. 
They  cannot  compare  with  the  spotless  lives  of  se- 
raphs. To  vv^aess  their  holy  strains  and  fervent  obe- 
dience, would  be  more  than  mortals  could  endure. 
There  is  not  a  man  upon  earth,  who  would  not  be 


SERMON   V.  63 

a.shamed.of  his  most  admired  performances,  and  sink 
into  self-abhorrence,  if  he  had  a  clear  view  of  the 
divine  glory,  and  of  the  worship  of  heaven.  Then 
may  we  be  filled  with  deep  humility  in  view  of  our 
best  performances. 

1  proceed  in  the  third  place,  to  show,  from  several 
considerations,  why  mankind  should  be  inspired  with 
alacrity  in  the  service  of  God. 

1st.  They  should  be  inspired  with  alacrity,  be- 
cause it  is  a  great  work.  To  work  for  the  great  King 
of  the  universe,  is  far  the  greatest  undertaking,  in 
which  human  beings  can  be  engaged.  The  magni- 
tude of  the  employment  rises  high,  when  we  consider, 
that  they,  who  devote  themselves  to  the  service  of 
God,  are  engaged  in  the  service  of  a  Being,  whose 
perfections  are  infinitely  adorable  and  amiable.  And, 
although  mankind  cannot  be  profitable  to  God,  by 
their  alacrity  in  his  service,  as  one  man  may  be  pro- 
fitable to  another,  yet  they  can  do  much  for  the  ho- 
nour of  his  name,  and  the  promotion  of  his  declarative 
glory.  They  who  are  engaged  in  the  service  of  God, 
are  not  only  working  for  him,  but  they  are  co-work- 
ers with  him.  They  are  both  engaged  in  carrying  on 
and  promoting  the  same  great  and  glorious  w^ork. 
vSays  the  apostle  Paul,  We  are  labourers  together 
with  God.  To  be  engaged  in  any  important  human 
labour  or  enterprise, demands  attention  and  diligence. 
But  what  is  the  work  of  man  for  time,  when  com- 
pared with  the  work  of  God  and  for  eternity.-^  How 
then  should  mankind,  not  only  engage  perseveringly 
in  the  service  of  God ;  but  they  should  be  inspired 
with  alacrity,  because  it  is  a  great  work. 

•2d.  The  consideration  of  the  vast  number  of  holy 
beings,  engaged  in  the  service  of  God,  should  serve 
to  inspire  mankind  with  alacrity  in  his  service.  The 
employments  of  all  the  principalities  and  powers 
above,  are  of  the  same  nature  as  those  of  saints  on 
earth.  They  are  the  creatures  of  God,  are  uitller 
the  same  law  and  obligations,  and  arc  seeking  thf; 


64  'ERMON  V: 

same  glorious  end.  The  only  difference,  is  circum'- 
stantial.  They  never  sinned  as  man  :  their  place  in 
the  universe  is  different ;  and  their  capacities  are  far 
more  enlarged.  In  the  Psalms,  we  tind  this  expres- 
sion ;  Bless  the  Lord,  ye  his  angels,  that  excel  in 
strength,  that  do  his  commandments,  hearkening  to 
his  word.  But  the  commands  and  word  of  God  are 
essentially  the  same  to  all  his  intelligent  creatures 
throughout  the  universe.  If  the  innumerable  worlds 
which  are  spread  abroad  throughout  the  immensity 
of  God's  works,  are  inhabited  by  intelligent  beings; 
they  are  all  under  the  same  universal  law  of  supreme 
love  to  God,  and  benevolence  towards  their  fellow 
beings.  Whether  the  capacities  of  some  be  more 
enlarged  than  any  of  the  angelick  orders ;  and  some 
inferiour  to  those  of  mankind,  their  duties  and  ser- 
vice are  essentially  the  same.  They  may  be  com- 
missioned as  heralds  to  other  worlds,  with  messages 
from  the  Supreme  King;  but  still  the  moral  law  of 
God  is  the  rule  of  their  obedience.  Concerning  the 
angels,  the  apostle  Paul  interrogates.  Are  they  not 
all  ministering  spirits,  sent  forth  to  minister  for  them, 
who  shall  be  heirs  of  salvation?  This  expression 
may  serve  to  show  the  unanimity  of  law,  government, 
and  service  throughout  the  moral  kingdom  of  God. 
Obedience  is  the  same,  whether  in  concerns  of  appa- 
rently vast  magnitude,  or  of  small  moment ;  whether 
in  exalted  or  humble  station.  In  the  vision,  of  which 
the  words  of  the  text  are  a  part,  we  behold  the  sera- 
phim engaged  in  the  same  kind  of  worship,  as  that 
which  becometh  us.  He  revered,  worshipped,  and 
adored  the  great  Jehovah  in  view  of  the  displays  of 
his  glorious  and  adorable  perfections.  He  was  tilled 
with  humility,  in  contrasting  his  worship  with  the 
awful  brightness  and  glory  of  God.  And  since  a 
vast  number  of  invisible,  holy  beings,  of  other 
worlds  are  engaged  in  the  same  work,  let  this  consid- 
eration serve  to  inspire  mankind  with  alacrity  in  the 
service  of  God. 


SERMON    V.  6i> 

3(1.  The  conduct  both  of  holy  and  sinning  angels 
should *s3rvc  as  a  motive  to  mankind,  to  engage  with 
alacrity  in  the  divine  service.  With  twain  he  did  flj. 
The  ever  watchful  and  vigilant  seraphims  are  con- 
stantly ready  to  ily  at  the  command  of  God.  They 
execute  the  mandates  of  heaven  with  winged  zeal 
and  burning  love.  Whether  they  go  with  messages 
to  an  individual,  to  excite  to  faithfulness;  or  to  a 
v/orid,  to  make  known  the  laws  of  God,  they  delight 
and  hasten  to  do  his  will.  Their  kind  errands  to  the 
earth,  should  excite  its  inhabitants  with  vigdance  to 
prepare  to  be  their  companions  in  heaven.  Shall 
holy  angels  be  so  earnest  for  the  salvation  of  men  ? 
and  shall  they  be  slothful  in  working  out  their  own 
salvation?  Agiin:  Hear  the  caution  which  the  apos- 
tle Peter  gives  in  view  of  the  malevolent  conduct  of 
those  wicked  spirits,  the  fallen  angels.  Be  sober,  be 
vigilant;  because  your  adversary,  the  devil,  goeth 
about  as  a  roariiig  lion,  seeking  whom  he  may  devour. 
The  malicious  fiends  of  darkness,  are  constantly 
going  about,  seeking  the  utter  ruin  of  man.  Then 
both  from  the  friendly,  active  conduct  of  holy  angels, 
and  the  hostile  pursuits  of  sinning  angels,  let  us  be 
inspired  with  alacrity  in  the  service  of  God. 

4th.  We  may  be  excited  to  vigilance  in  the  service 
of  God,  foi*  it  is  a  short  time  that  is  allotted  us  to 
work,  as- a  preparation  to  receive  our  reward.  The 
probationary  state  of  man  is  diminished  to  a  mere 
point,  compared  with  his  being  rewarded  for  eternity. 
How  short  is  the  extent  of  mortal  life,  to  lay  up  an 
eternal  recompense  of  reward;  an  everlasting  trea- 
sure in  heaven  ?  x\nd  would  the  inhabitants  of  earth, 
at  last  shine  forth  gloriously  in  the  kingdom  of  God ; 
let  their  lives  be  eniinent  for  their  vigilance  in  his 
service.  How  short  is  time  for  bankrupts  to  inherit 
a  heavenly  prize;  to  obtain  an  immortal  crown! 
Surely  it  is  the  part  of  wisdom  for  all  now  to  engage 
with  vigilance  in  the  heavenly  race,  and  boldly  main- 
tain a  good  warfare.     The  work  of  conviction,  re*' 

9 


66  tiERIVlON    V. 

pentance,  and  a  godly  life,  is  a  great  work,  which  not 
only  requires  all  our  time,  but  our  most  vigilant, 
exertions.  None  have  time  to  spare ;  for  the  moment 
they  have  finished  the  work  allotted  them,  and  ready 
for  their  departure,  they  are  called  home.  Methinks 
I  see  yon  ardent  spirits  in  glory,  looking  down  upon 
us  with  astonishment,  that  the  shoriness  of  time  itself 
does  not  inspire  us  with  vigilance  in  the  service  of 
God,  for  those  joys  which  are  oiihigh. 

5th.  To  serve  God  Avith  alacrity,  is  a  means  best 
calculated  to  promote  our  own  happiness  through  the 
journey  of  life.  Trials  and  dilhculties  must  be  en- 
countered  by  all  mmikind,  in  their  pilgrimage  state, 
whether  their  journey  be  in  the  service  of  God,  or  in 
the  service  of  satan.  The  future  prospects  of  the 
former,  are  glorious :  those  of  the  latter,  dreadful. 
Then  which  is  preferable  ?  The  pathway  of  life,  or 
the  road  that  leads  to  death  ?  The  greater  the  alac- 
rity in  the  strait  and  narrow  way.  the  greater  the  joy: 
but  the  greater  the  exertions  in  the  broad  load,  the 
greater  the  sorrow.  The  way  of  the  one  is  in  the 
light :  but  that  of  the  other,  iii  darkness.  Our  apos- 
tacy  from  God,  is  our  wo :  but  our  return  unto  him, 
the  balm  of  life.  To  yield  to  the  temptatiorss  of  the 
adversary,  is  to  increase  our  difficulties  :  but  to  resist 
them,  is  to  renew  our  strength.  I'o  serve  self,  is  to 
be  a  slave:  but  he  tliat  serveth  Christ,  is  free.  Then 
can  we  have  any  hesitancy  to  choose  this  day,  whom 
we  will  serve  .'^  The  way  of  transgressors  is  hardy 
and  forbids  us  to  walk  therein.  Then  may  we  serve 
God  with  alacrity,  as  the  means  best  calculated  to  pro- 
mote our  own  happiness  through  the  journey  of  life. 

6th.  To  serve  God  with  alacrity,  we  may  do  much 
good,  and  be  a  blessing  to  the  world.  Alacrity  in  the 
common  pursuits  of  life,  is  commendable;  but  how- 
much  more  so  then,  is  it  becoming  in  the  service  of 
God.  To  benefit  mankind  in  their  temporal  con- 
cerns, is  laudable ;  but  to  promote  their  spiritual 
interests,  is  irlorious.      The  blessed  Saviour  went 


SERMON   V.  67 

about  doing  good,  healing  the  sick,  restoring  sight  to 
the  bhnd,  hearing  to  the  deaf,  and  speech  to  the  dumb. 
How  was  he  the  benefactor  of  mankind  by  his  acts 
of  humanity  and  charity!  But  the  great  end  of  his 
mission  was  to  heal  the  maladies  of  souls,  and  to  save 
mankind  from  remediless  wo.  His  life  is  an  example 
of  perfection;  and  how  conspicuous  is  it  for  his 
alacrity  in  doing  his  Father's  will.  V/hilst  he  did 
not  neglect  the  temporal  interests  of  men,  his  zeal 
was  exercised  for  their  eternal  welfare.  And  who 
can  tell  how  great  a  blessing  to  the  world,  a  faithful, 
zealous  christian  nay  be,  by  spending  his  days  with 
alacrity  in  the  service  of  God  r^  Let  ministers  of  the 
gospel  be  inspired  with  alacrity  in  the  discharge  of 
.their  duties;  and  their  examples  may  have  a  goodly 
influence  over  the  miads  and  lives  of  others. 

To  what  were  the  successes  of  Csesar  owing  in 
his  wars  ?  To  his  alacrity.  Then  let  us  imitate  his 
conduct  in  our  christian  warfare.  As  his  watchful 
and  ready  movements  gave  him  superiour  advantages 
over  the  enemies,  so  may  our  watchfulness  and  devo- 
tedness  enable  us  to  triumph  over  our  spiritual 
enemies.  Washington  was  distinpuished  for  his  wis- 
dom  m  counsel.  And  we  can  see  in  several  instances, 
that  the  American  revolution  turned  on  the  alacrity 
with  whicli  his  plans  were  executed.  So  may  we  be 
successful  by  a  zeal  for  God,  according  to  knowledge. 
The  apostle  Paul  was  a  bold,  intrepid,  and  zealous 
preacher  of  the  gospel.  How  extensive  are  the 
blessed  effects  of  his  unwearied  labours.  He  counted 
not  his  life  dear,  in  comparison  with  serving  God  with 
alacrity.  His  own  age,  the  present  and  future,  were 
to  reap  the  glorious  fruits  of  his  vigilant  exertions. 
Little  did  the  apostle  foresee  what  glory  to  God,  and 
good  to  man,  would  be  the  result  of  his  faithfulness. 
Though  noAv  in  glory,  he  must  wait  till  the  end  of 
time  to  behold  the  wide-spread,  glorious  consequen- 
ces of  his  toils.  Let  us  take  courage  then,  my  breth- 
ren, not  to  be  slothful,  but  faithful  in  spirit,  serving 


63  SERMON   V. 

the  Lord.  Wc  know  not  the  good  wo  may  do.  Lei 
us  press  forward  ;  for  to  be  inspired  with  alacrity  in 
the  service  of  God,  we  may  do  much  good  for  man- 
kind, and  be  a  blessing  to  the  world. 

IMPROVEMENT. 

1st.  From  this  subject  we  may  see  the  propriety, 
of  always  acting  under  the  influence  of  proper  views 
of  God.  Superiour  beings  are  thus  influenced,  and 
in  all  our  conduct  the  eye  of  God  is  upon  us.  Our 
various  situations  in  life  call  for  praise,  thanksgiving, 
and  submission.  Whether  in  prosperity  or  adversity 
the  hand  of  God  is  to  be  acknowledged,  for  he  givetti 
the  kingdom  to  whomsoever  he  will.  On  the  sabbath 
or  in  the  pursuits  of  our  worldly  concerns,  we  should 
consider  that  we  are  accountable  for  all  our  conduct. 
Lotus  remember,  how  the  seraphim  employed  his  six 
wings.  With  twain  he  covered  his  face;  and  with  twain 
he  covered  his  feet;  and  with  twain  he  did  fly.  Then 
from  the  consideration  of  his  adoring  views  of  God ; 
from  his  humility  in  the  view  of  his  own  performances; 
and  his  alacrity  in  the  divine  service,  how  should  we 
be  careful,  always  to  act  under  the  influence  of 
proper  views  of  God. 

2d.  From  this  subject  we  may  see  how  foolish  is 
the  sin  of  pride.  What  has  man,  which  he  has  not 
received  .''  and  of  which  he  has  reason  to  boast  .'*  Has 
any  one  great  attainments, personal  accomplishments, 
M'eallh,  learning,  or  honour.'^  And  should  these  liU 
his  heart  with  vanity,  with  inordinate  self-esteem,  and 
excite  to  insolent  treatment  of  oliiers  ?  How  do  the 
highest  orders  of  angels  with  all  their  dignity  and 
excellence,  exercise  a  spirit  of  meekness  !  As  soon 
as  pride  entered  the  heart  of  Satan,  he  fell.  Pharaoh, 
Haman,  Nebuchadnezzar,  and  Herod  were  exalted 
above  measure,  Avith  pride  ;  and  how  did  its  towering 
height  have  a  fall.  The  Saviour,  the  Lord  of  angels, 
was  not  a  pattern  of  pride,  but  of  humility.  What 
a  barrier  is  pride  to  our  communion  with  God.  and 


SERMON   \.  •      i:)9 

our  felicity  ?  Pride  is  the  contrast  of  humiiitj,  as 
meanness  is  to  dignity.  It  is  not  only  a  sin,  but  it  is 
foolish  and  vain. 

;)d.  From  this  subject  we  may  see,  that  to  work 
for  God,  is  very  honourable.  They  who  are  engaged 
in  his  service,  are  joining  hands  with  angels.  And 
how  frequently  do  those  exalted,  invisible  spirits, 
come  down  to  earth,  as  messengers  and  servants  to 
those  who  shall  be  heirs  of  salvation.  Does  not  their 
still  whispering  voice,  frequently  inspire  believers 
with  alacrity  in  the  service  of  God.-^  Do  believers 
earnestly  pray  for  the  prosperity  of  Zion  ?  How  are 
hovering,  attending  angels  solicitously  waiting  and 
watching  for  her  interests  ?  Whut  a  glorious  work ! 
what  uaion  of  exeriioti  with  tlie  powers  above ! 
Then  the  service  of  God  is  not  only  reasonable,  but 
it  is  veryhonourable  to  be  engaged  in  his  work.  Amen. 


SERMON  VL 

J.ITTLE    THINGS    BLIGHT  THE  FAIREST  PROSPECTS  OF  MAN, 


Solomon's  Song,  ii.  15. 


Take  us  the  foxes ^  the  little  foxr.s^  that  spoil  the  vines :  for 
our  vines  have  tender  grapes. 


fGHLY  figurative  is  the  book,  from  which  these 
words  are  taken,  it  contains  pecuhar  beauties,  and 
invites  the  delicate  and  refined  mind  to  a  close  search 
for  tlieir  discovery  and  excellence.  Christ  and  the 
church  are  the  general  subject  of  discourse ;  and 
the  prospects  and  jjlory  of  botii  may  be  considered 
as  one.  Whatever  is  for  the  honour  or  dishonour  of 
the  church,  has  a  direct  bearing  on  the  person,  char- 
acter, and  oilices  of  Christ.  And  although  believers 
are  primarily  intended  in  the  wonderful  theme  of  Sol- 
omon's Song,  yet  the  instruction  should  be  improved 
by  all  mankind.  The  words  of  the  text  will  admit 
of  a  varied  and  highly  interesting  explanation.  The 
fox  is  an  animal,  noted  for  his  cunning,  cratt,  and  mis- 
chievous tricks.  Foxes  used  to  injure  the  vines  by 
trampling  on  them,  and  they  destroyed  the  grapes  of 
the  vintage.  And  little  foxes  would  spoil  the  vi.'ies, 
which  were  loaded  with  clusters  of  tender  grapes. 
Hence  not  only  the  old  and  cunning  fox,  but  little 
foxes  must  be  taken  and  secured,  lest  they  destroy 
the  labours  of  man.  Take  us  the  foxes,  the  little 
foxes,  that  spoil  the  vines :  for  our  vines  have  ten- 
der grapes.  This  figurative  expressipn  teaches  this 
simple  truth.  That  littie  sins,  little  failings,  and  httle 
tilings  do  sometimes  blight  the  fairest  prospects  of 
human  happiness,  and  destroy  the  fondest  hopes  and 
dearest  privileges  of  man.      The  subject  will  apply 


"SERMON    VI.  71 

to  rational,  social,  civil,  and  religious  duties  and  pros- 
pects. 

1st.  The  mind  may  be  considered  as  a  vine,  capa- 
ble of  brinj^ing  Ibrth  tender  grapes:  but  ii" little  foxes 
are  suffered  to  make  it  their  den,  and  to  run  at  large, 
they  will  spoil  the  viiie,  and  destroy  the  tender  and 
preciouj^  iruU.  if,  instead  of  cherishing  and  culti- 
vating virtuous  principles  and  social  ;»ifections,  we 
suffer  evil  passions  to  predominate  but  in  a  small 
degree,  how  is  inward  peace  destroyed.  Then  in 
vain  may  we  look  for  fruit  ripe  and  delicious,  whilst 
nettles  and  thorns  overspread  the  ground.  Our 
minds,  by  proper  culture,  will  yield  the  fruits  of 
peace,  encourr.gement,  and  animation  ;  but  if  they 
are  neglected,  there  will  spring  up  the  sad  crops  of 
uneasiness,  discouragement,  and  dejection.  It  is  for 
the  w\nt  of  a  little  rellection  and  consideration,  that 
a  fretful  and  restless  dispositioii  takes  the  place  of  a 
peaceable  and  quiet  mind,  ff  we  guard  the  vine; 
shooting  buds,  pleasant  flowers  and  fruit,  which  is 
sweet  to  the  taste,  will  be  produced  in  rich  abun- 
dance. The  p£vins  or  labour  which  we  bestow  in 
taking  the  little  foxes,  and  preventing  their  perni- 
cious tricks,  will  be  amply  repaid  by  a  rich  and  glo- 
rious harvest.  Then  let  anger  and  jealousy,  hatred 
and  envy,  malice  and  revenge,  be  checked  in  their 
first  risings ;  before  they  are  fai\ned  into  a  flame,  in- 
tolerable to  the  soul.  The  happiness  of  every  per- 
son depends  very  much  on  the  proper  government  of 
himself,  and  the  forming  of  such  habits  of  reflection  as 
tend  to  alleviate  the  common  distresses  of  life.  Some 
dispositions  are  fiaturally  more  generous,  humane, 
and  contented  than  others;  but  those,  which  arc 
most  unfavourable,  by  seasonable  attention  and 
proper  management,  may  be  rendered  very  agreea- 
ble, it  is  important  to  consider  our  acquaintances 
in  a  favourable  point  of  view,  and  to  reflect  much  on 
the  varied  blessings  daily  confccd  upon  us.  And 
whilst  we  would  guard  against  grossly  sinful   and 


72 


SERMON   'VI. 


pernicious  tlioiights,  let  our  meditations  be  such  as 
our  own  consciences  and  our  God  will  approve.  May 
we  keep  our  hearts  with  all  dihgence,  that  our  minds 
may  be  fruitful  vines,  bringing  forth  the  choicest 
grapes  in  the  peaceable  fruit  of  righteousness. 

2d.  Society  may  be  considered  as  a  wide  spread- 
ing vine,  whose  rich  clusters  are  liable  to  be  de- 
stroyed by  little  foxes,  unless  they  be  taken  and 
secured.  So  varied  are  the  natural  dispositions  and 
pursuits  of  mankind,  that  mutual  forbearance  is  es- 
sential to  the  peace  and  prosperity  of  community. 
Offences  do  not  only  arise  from  flagrant  acts  of  in- 
justice; but  trivial  faults  or  failings  do  somelimes 
occasion  serious  difliculties.  Sometimes  a  trifling 
misunderstanding  is  the  means  of  wide  spread  and 
lasting  evils.  Little  things  do  now  and  then  cause 
divisions  amongst  young  people,  and  draw  forth 
foolish  and  hard  sayings.  Small  faults  or  failings  arc 
suffered  to  interrupt  their  union,  to  break  their  peace, 
and  mar  all  their  enjoyments.  Perhaps  some  one  has 
made  a  michievous  observation,  and  others  for  want 
of  wisdom  give  it  aggravated  colourings,  and  let  it 
rancour  their  breasts.  Even  imaginary  evils  do 
break  the  repose  of  some,  and  fdl  their  hearts  with 
disquietude.  But  it  is  truly  pitiable,  that  youth  should 
suffer  such  little  foxes  to  blight  their  fairest  prospects 
of  present  enjoyment,  and  beset  their  ways  with  un- 
necessary perplexities.  A  little  discretion  and 
reflection  might  prevent  the  mischiefs;  and  a  little 
sympathy  and  benevolence  would  soothe  the  minds, 
and  heal  those  differences,  which  may  exist  in  the 
social  circles  of  the  young. 

But  shall  trivial  misdemeanours  interrupt  the  har- 
mony and  make  of  no  avail  the  social  privileges  of 
persons  ai'  age  and  experience  ?  Shall  the  slightest 
provocations  separate  friends,  cause  bitter  animosi- 
ties, and  sharp  contentions  to  arise  .^  Shall  the 
spreading  vine  of  society,  its  varied  branches,  and 
numerous  clusters,  be  suffered  to  be  overrun  and  d^^^ 


SERMON    VI. 


7^ 


fetroyed  by  little  foxes?  Rather  let  them  be  taken^ 
^vhen  young,  and  their  mischiefs  jireveiited.  Let  not 
the  middle  aged  sutler  mere  trifles  to  wound  their 
own  souls,  and  to  give  poignant  anguish  to  others  lor 
the  want  of  a  little  wisdom  and  faithfulness.  Did  a 
worm  at  the  root  of  Jonah's  gourd  wither  and  blight 
its  fairest  prospects  }  How  atfecting  and  melancholy, 
if  in  like  manner  little  foxes  run  at  large,  and  con- 
sume the  tender  grapes,  and  spoil  the  various  branches 
of  the  vine  of  society.  Caution,  in  words  and  ac- 
tions, is  necessary;  but  especially  heed  should  be 
taken  in  relating  unpleasant  reports,  would  u  •  be- 
hold the  vine  green  and  ilourishing.  A  charitable 
spirit  and  words  fitly  spoken,  administer  sap  and  life 
to  its  withered  and  decaying  branches.  How 
varied  and  endearing  the  goodly  prospects  of 
social  circles  and  civil  life.  Then  may  our  actions 
say.  Take  us  the  foxes,  the  little  foxes,  thrt  spoil  the 
vines ;  for  our  vines  have  tender  grapes,  which  must 
flourish,  and  come  to  maturity. 

3d.  Parents  may  be  considered  as  a  vine  ;  and 
their  offspring,  its  branches.  Hence  their  -.uiual 
prospects  may  be  represented  by  clusters  of  tender 
and  choice  grapes.  But  the  ties  of  parental  and 
filial  affection  are  so  interwoven  into  their  very  na- 
tures, we  should  hardly  imagine,  that  small  failings 
could  be  the  means  of  very  serious  and  lasting  evilso 
Yet  thousands  of  parents  have  seen  their  children 
brought  to  disgrace  and  ruin,  and  have  accused 
themselves  as  being  the  authors,  by  their  little  indul- 
gencies  in  those  things  and  ways  which  their  con- 
sciences could  not  call  right.  J^ome,  who  have  not 
been  taught  obedience  at  an  early  age,  have,  in  then- 
youth,  proved  the  shame  and  painful  mortification  of 
their  parents  by  their  disobedience  and  unblushing 
impudence.  On  the  other  hand,  some  parents,  instead 
of  governing  their  children,  do  only  provoke  them  to 
wrath.  Instead  of  making  an  unruly  temper  yield, 
they  do  but  excite  the  most  violent  anger,  and  in- 

10 


74  StKMON    VI. 

crease  a  malignant  stubbornness.  Would  they  only 
use  a  little  faithfulness  and  firmness,  their  offspring' 
would  be  trained  up  in  the  way  they  should  go.  Are 
children  the  delight  of  their  parents  ?  Oh,  that  they 
would  love  them  enough  to  seek  their  present  and 
future  well-being.  They  should  not  suffer  the  little 
foxes  to  spoil  the  vine,  nor  its  branches,  nor  the  clus- 
ters of  tender  and  choice  grapes. 

4th.  The  relation  of  husband  and  wife,  may  be 
considered  as  a  vine,  abounding  with  tender  grapes, 
whose  fair  prospects  the  little  foxes  should  not  be 
suffered  to  blight.  What  natural  tie  is  so  endearing, 
what  union  and  felicity  on  earth  are  so  important,  arid 
so  desirable  to  be  promoted.  And  how  unreasonable 
and  lamentable,  that  little  things  should  be  the  means 
of  putting  these  asunder  .f*  If  conjugal  affection  and 
charity  will  not  exercise  forbearance,  what  in  this 
world  vvill.'^  Notwithstanding  mere  trifles,  the  slight- 
est neglects  do  sometimes  cause  coldness,  reproaches, 
and  violent  contentions.  There  are  some  whose 
hearts  are  knit  together  in  love,  and  yet  they  are 
frequently  at  variance  ;  simply  because  they  will  not 
learn  to  bear  each  other's  burdens.  If  due  allowance 
would  only  be  made  for  those  imperfections  which 
are  common  to  human  nature,  the  most  of  the  diffi- 
culties of  conjugal  life  would  be  prevented.  In 
general,  the  reason  why  some  families  are  far  more 
agreeable  and  happy  than  others,  is  not  that  they 
have  so  much  better  natural  dispositions ;  but  be- 
cause the  united  head  have  so  much  better  faculty  of 
taking  the  little  foxes,  or  the  talent  of  bearing  with 
little  things.  But  if  the  little  foxes  be  not  taken, 
disputes,  private  and  publick,  may  ensue,  a  continued 
storm  arise,  and  at  last  even  separation  take  place, 
though  not  at  first  in  the  least  expected. 

5th.  It  is  probable,  that  the  church  in  general,  and 
believers  in  particular,  were  more  immediately  de- 
signed to  be  represented  by  the  words  of  the  text. 
The  church  may  be  considered  as  the  vine  j  and  the 


SERMON    VI.  75 

tender  grapes  may  refer  to  young  believers,  as  Christ 
himself  applies  to  them  the  epithet,  little  ones.  Hence 
says  the  royal  preacher,  Take  us  the  foxes,  the  little 
foxes,  that  spoil  the  vines ;  for  our  vines  have  tender 
grapes.  This  is  evidently  a  caution  against  every 
thing,  however  plausible,  which  tends  to  hinder  the 
prosperity  of  the  church,  and  the  fruitfulness  of  be- 
lievers. That  tliis  vine  should  flourish,  and  abound 
wdth  tender  clusters  more  precious  than  the  grapes 
of  Eshcol,  the  Saviour  observed  to  his  followers, 
Herein  is  my  Father  glorified,  that  ye  bear  much 
fruit.  Not  only  is  open,  gross  immorality  in  the  pro- 
fessors of  religion  a  burden  to  the  vine,  but  also  any 
pursuit,  indulgence,  or  way,which  is  inconsistent  with 
vital  piety  and  practical  godliness.  Whatever  may 
be  considered  as  a  waste  of  our  precious  time,  or 
whatever  engrosses  too  much  of  our  attention,  and 
tends  to  the  neglect  of  the  means  of  grace,  are  of 
such  a  nature.  Though  a  certain  pursuit  be  not  di- 
rectly criminal  in  itself,  yet  by  excessive  indulgence 
it  has  a  tendency  to  spoil  the  vine,  and  mar  its  tender 
grapes,  like  the  unsuspected  subtlety  of  the  fox. 
The  first  risings  of  sinful  thoughts  and  desires  in  be- 
lievers, and  the  beginning  of  trifling  pursuits,  are  like 
the  little  foxes,  which,  if  not  taken  seasonably,  will 
spoil  the  vines  Vain  or  trifling  visits,  which  waste 
much  time,  incur  great  expense,  and  put  the  mind 
out  of  a  proper  frame  for  devotion,  are  peculiarly 
injurious  in  this  respect.  Those  employments  or 
recreations,  that  intrude  on  the  hours  that  should  be 
employed  in  serious  meditation,  self-examination, 
searching  the  scriptures,  and  secret  prayer,  are  not 
only  vanity,  but  chilling  frosts  to  the  soul,  and  mil- 
dews, whose  acrimony  corrodes  the  most  flourishing 
vines.  Even  lawful  and  needful  pursuits  and  recre- 
ations, when  attended  with  excess  or  ii^expediency, 
choke  the  word  and  it  becometh  unfruitful.  They 
who  have  experienced  the  blessed  change  of  con- 
version, ought  to  obey  the  call  of  Christ  to  arise  and 


t®  SERMON    f/. 

iollow  him,  and  to  leave  the  world  and  sin  behind, 
that  they  may  enjoy  much  of  his  love.  Thus  the 
fruits  of  holiness  would  appear,  and  .the  vine  be 
revived.  Believers  should  desire  to  bring  forth 
plenteously  the  fruits  of  righteousness.  And  those 
christians  who  have  been  careful  observers,  perceive 
that  the  little,  despised  foxes  do  much  harm  to  the 
branches  of  the  living  vine.  Plausible  errours,  tri- 
vial omissions,  compliances,  and  indulgencies,  may 
be  more  general  hindrances  to  christian  progression 
and  usetiilness,  than  the  most  distressing  temptations. 
Satan  or  his  emissaries,  may  do  more  harm  as  subtle, 
Unsuspected  deceivers,  than  as  furiou  persecutors. 
Therefore  a  watch  should  be  maintained  agairst  the 
very  beginning  and  appearance  of  evil ;  and  the  little 
foxes  should  be  destroyed,  before  they  become  capa- 
ble of  important  and  extensive  mischief  Whether 
young  believers,  or  the  dearest  privileges  and  rich 
blessings  of  the  gospel,  be  intended  by  the  term, 
tender  grapes,  the  example  of  old  professors  should 
liot  only  be  free  from  severe  censure  and  an  astonish- 
ment to  them,  but  it  should  be  such  as  to  emulate 
them  to  good  works.  And  let  young  professors  re- 
alize that  many  eyes  are  watching  them  for  little  sins  ; 
and  even  their  imperfections,  short-comings,  delicien- 
cies,  and  mis-steps,  for  want  of  experience,  are  consi- 
dered in  them  by  some^as  mountains.  The  followers  of 
Christ  must  not  only  be  moral,  or  shun  immorality,  but 
they  should  manitiest  the  spirit,  and  endeavour  to  ex- 
hibit the  life  of  Christ,  that  they  may  be  a  light  to  the 
world.  They  should  watch  with  all  diligence, 
against  whatever  may  injure  the  vine;  and  should 
cherish  the  tender  grapes,  that  they  come  to  maturity 
and  perfection.  For  this  end,  the  blessing  of  heaven 
must  be  implored  with  importunity,  for  those  revi- 
ving and  fruitful  showers,  which  will  water  the  vine, 
cause  it  to  be  green  and  fair,  its  branches  to  spread, 
and  its  leaves  to  be  a  pleasant  shade  for  abundance 
of  rich  clusters  of  the  choicest  grapes. 


SERMON    A'l.  77 

IMPROVEMENT. 

1st.  If  little  sins,  little  ikilings,  and  little  things  do 
gometimes  blight  the  fairest  prospect  of  human  hap- 
piness, and  destroy  the  fondest  hopes  of  man,  and 
his  dearest  privileges,  then  we  may  see  that  great 
effects  may  result  trom  small  or  minute  causes :  or 
that  momentous  consequences  proceed  from  little 
or  trivial  beginnings.  This  truth  may  be  illustrated 
in  both  a  natural  and  moral  point  of  view.  In  both 
the  natural  and  moral  world  we  frequently  behold 
great  and  important  events,  connected  and  depend- 
ent on  those,  that  are  very  minute.  Hence  we  hear 
the  exclamation.  Behold,  how  great  a  matter  a  little 
jfire  kindleth.  A  spark  of  fire  is  a  little  thing ;  it  is 
extinguished  by  a  drop  of  water ;  or,  if  not  enkindled 
by  fuel,  dies  of  itself  Yet  we  know,  that  a  spark  of 
fire  often  becomes  the  instrument  of  extensive  utility 
or  mischief  A  spark  of  fire  is  communicated  to  a 
magazine  of  powder.  In  a  moment,  massy  walls  of 
wood  and  stone,  the  pride  of  war,  and  the  labour  of 
years,  yield  to  the  dreadful  explosion,  and  scattered 
in  ten  thousand  fragments,  spread  terrour  and  de- 
struction around.  A  spark  of  fire  is  concealed  in  a 
closet,  or  on  the  roof  of  a  building.  Shortly  a  family 
start  from  their  slumbers,  and  see  their  dwelling 
with  all  its  contents  in  a  blaze.  The  flames  kindle 
upon  the  adjacent  buildings ;  the  neighbourhood  is 
involved  in  the  spreading  ruin ;  and,  perhaps,  a  city 
is  laid  in  ashes.  Sparks  of  fire  from  the  flint  or  match 
occasion  blood  and  carnage,  and  spread  the  field  of 
battle  with  the  dead.  Vast  is  the  extent  of  the 
kingdom  of  providence ;  and  the  connection  of  mi- 
nute with  great  events,  is  a  subject  not  merely  of 
curiosity,  but  one  with  which  our  duty  and  happi- 
ness are  deeply  concerned.  A  very  limited  acquaint- 
ance with  the  connexion  of  causes  and  eff^ects,  must 
convince  us,  that,  in  the  natural  and  moral  govern- 
ment of  God,  great  things  do  often  depend  on  small. 
A  moment  is  scared  v  noticed,  but  centuries  are  made 


78  SERMON    VI. 

up  of  moments.  The  momitain,  that  rears  its  stately 
head  to  the  clouds,  is  composed  of  grains  of  sand. 
The  river,  that  rolls  its  majestick  tide  to  the  ocean, 
consists  of  drops.  On  its  waters,  navies  float ;  hut 
followed  to  its  source,  it  becomes  a  rivulet,  and  even 
a  spring,  bubbling  Irom  a  rock  of  some  mountain. 
Thus  the  greatest  events,  which  the  world  has  ever 
witnessed,  have  resulted  irom  a  combiriation  of 
concurrent  causes,  each  of  which  might  seem 
unimportant  in  itself  The  tongue  is  a  little 
member;  yet,  on  the  one  hand,  it  is  the  spririg  of 
social  life,  the  great  cement  of  society ;  and,  on  ihe 
other  hand,  it  is  a  world  of  iniquity,  and  setteth  on 
fire  the  course  of  nature.  That  little  member  speaks 
a  word.  What  then  ?  Alienation  ol  iriends,  cold- 
ness, then  jealousy  and  enmity  ensue.  And  if  they 
are  persons  of  eminence,  other  tongues  will  cause 
some  trivial  misunderstanding  to  rise  into  consequent 
ces  of  incalculable  importance.  The  same  con- 
nexion, betwixt  small  things  and  great,  runs  through 
all  the  concerns  of  our  world.  The  incorrectness 
of  an  instructer  may  cause  many  to  hav  j  an  incor- 
rect and  deficient  education.  1  he  ignorance  ot  an 
apothecary  or  physician  may  send  sickness  and  death 
into  a  family,  and  spread  it  through  a  town.  And 
how  often  has  a  pestilential  disease  from  one  man, 
spread  its  infection  to  thousands  of  others.  Our  first 
parents  sinned  ;  and  how  have  sin  and  death  polluted 
and  swept  off  their  descendants  from  the  earth  in 
consequence  of  their  transgression.  A  spark  of  envy 
in  the  bosom  of  Joseph's  brethren,  grew  into  settled 
enmity,  and  lead  them  to  r.im  at  the  destruction  of 
his  life.  Here  commenced  a  series  of  everts,  which 
became  so  vast  and  so  extended,  as  to  gi^e  compiex- 
ion  to  the  a  (fairs  of  two  nations  through  all  subse- 
quent periods.  Who  can  read  the  history  oi  Joseph, 
and  not  \ia\o  his  mind  deeply  impressed  with  a  sense 
of  the  counexioi)  of  great  events  with  mituite  causes. 
W'hat  important  events  resulted  lirom  the  decree  of 


SERMON    Ti.  7yf 

Pharaoh  to  destroy  every  Hebrew  male  child.  To 
av^oid  the  execution  of  this  decree,  a  Hebrew  mother 
resolved  to  commit  her  babe  to  the  mercy  of"  provi- 
dence, with  no  other  protection  from  the  elements 
and  monsters  of  the  Nile,  than  an  ark  of  bulrushes. 
A  stranger  passed  that  way,  the  very  moment  the 
child  Wept.  That  stranger  was  a  woman  whose 
heart  could  feel  for  a  poor,  forsaken  infant :  a  prin-> 
cess,  the  only  person  in  Egypt,  who  might  safely  in- 
dulge this  tenderness.  She  saved  the  child  and 
adopted  him  as  her  son.  How  compassionate,  how 
amiable,  and  noble  her  conduct.  But  little  did  that 
princess  know  what  she  was  doing.  Little  did  she 
think,  that  that  weeping  infant  thus  singularly  res- 
cued from  death,  was  to  be  the  minister  of  divine 
vengeance  to  her  haughty  father  and  his  kingdom. 
Little  did  she  imagine,  that  the  Red  Sea  would  divide 
at  his  presence,  that  he  was  to  write  five  books  of  the 
sacred  scriptures,  containing  the  only  authentick 
account  of  the  creation ;  and  be  a  deliverer,  legisla- 
tor, and  guide  to  the  church  of  God.  It  will  appear 
as  clear  as  noon-day,  that  great  effects  result  from 
minute  causes,  if  we  take  a  view  of  the  giant,  Goliah, 
and  the  shepherd,  David.  How  did  the  champion 
defy  the  armies  of  Israel,  and  strike  terrour  and  dis- 
may into  the  hearts  of  the  men  of  war,  and  the  chiet 
captains.  At  length  the  stripling  shepherd,  with 
faith  in  the  Lord  of  hosts,  using  no  weapons  but  a 
sling  and  a  stone,  laid  prostrate  before  the  two  armies 
the  mighty  giant.  Thus  a  common  stone,  useless 
and  unnoticed  perhaps  for  ages  in  the  bottom  of  a 
brook,  slew  the  champion,  routed  the  army  of  the 
Philistines,  and  decided  a  mighty  battle,  on  which 
the  great  interests  of  a  nation  were  suspended.  The 
beautiful  and  majestick  temple  of  Jerusalem  was 
built  by  the  labour  and  wealth  of  a  nation.  Yet  a 
single  fire-brand,  thrown  by  a  common  soldier  of  the 
Roman  army,  consumed  this  magnificent  edifice, 
which  had  been  the  glory  of  the  Jews,  and  the  won- 
der of  the  world.     How  have  a  few  licentious  men 


80  SERMON    VI. 

in  Europe,  corrupt  in  their  political  and  religious 
principles,  bj  their  conduct  and  writings,  diffused  a 
spirit  of  anarchy  and  licentiousness  amongst  thou- 
sands. In  several  places  the  fire  which  they  enkin- 
dled, has  burst  forth  into  a  tremendous  conflagration. 
Like  Etna's  boiling  furnaces,  it  has  poured  forth 
rivers  of  flame  to  mar  all  that  was  fair,  and  to  con- 
sume all  that  was  flourishing.  On  the  other  hand^ 
who  can  estimate  the  vast  benefit,  resulting  to  man- 
kind from  the  lives  and  writings  of  men,  eminently 
wise,  active,  and  faithful.  The  happy  consequences 
will  descend  to  posterity,  and  to  the  end  of  the  world. 
Of  the  thousands,  which  might  be  noticed,  let  only 
one  be  named,  and  one  part  of  his  labours.  Doctor 
Thomas  Scott,  in  his  life,  wrote  an  exposition  of  the 
holy  scriptures.  How  have  thousands  of  divines, 
and  tens  of  thousands  of  the  lovers  of  truth,  already 
been  profited  by  his  writhigs.  And  probably  millions, 
yet  unborn,  will  rise  up  and  call  him  blessed.  He 
needs  no  monument  erected  over  his  grave  and 
mouldering  dust.  His  memory  will  be  wide  spread, 
and  perpetuated  by  individuals  and  nations  for  ever, 
and  his  monument  reach  the  heavens.  Coimected 
as  we  are  with  our  fellow-men,  our  conduct  though 
apparently  small  or  indifferent,  is  of  vast  importance. 
Hence  we  should  be  ever  ready  and  encouraged  to 
assist  every  laudable  undertaking.  Well  may  youth 
pursue  useful  studies  with  alacrity,  that  they  may  be- 
come eminently  useful  members  of  society.  That 
knowledge  which  they  acquire  may  be  diffused  to 
thousands  of  others.  Well  may  instructers  of  youth 
be  encouraged  and  rejoice,  when  they  look  forward^ 
and  consider  the  extensive  and  happy  consequences, 
which  will  be  the  result  of  their  labours,  and  of  the 
useful  knowledge,  which  they  shall  have  communi- 
cated. Well  may  ministers  of  the  gospel  be  zealously 
engaged  to  bring  forth  from  the  sacred  volume,  things 
both  new  and  old,  and  patiently  wait  the  result  of 
their  unwearied  exertions,  till  they  shall  be  revealed, 
in  the  last  great  day.     Amen. 


SERMON  Vlt. 

:4AiSr  ADMONISHED  OP  HIS  DUTY,  BY  INFERIOUR  CREATURES, 


Proverbs,  vi.  6. 

Go  to  the  ant,  thou  sluggard;  consider  her  ways,  and  be 

wise. 

]>X  ANKIND  were  not  made  for  inactivity  and  sloth; 
but  for   activity  and  diligence.     Still  we  find  they 
need  many  excitements  to   action  and   industry,  in 
order  to  prevent  a  state  of  indolence,  and  a  course  ot 
prodigality.     Both  from  observation  and  the  word  of 
God,  we  are  taught  that  much  of  the  precious  time 
which  is  entrusted  to  mortals,  runs  to  waste.     Solo- 
mon, the  wisest  of  men,  beheld  this,  and  his  heart 
was  deeply  affected  with  the  melancholy  truth.     He 
saw  that  many  not  only  neglected  a  prudent  manage- 
ment of  their  temporal  concerns,  but  that  they  were 
also  unwilling  to  seize  the  most  favourable  opportu- 
nity for  attending  to  those  which  are  eternal.     He 
beheld  the  sons  of  men  negligent  and  averse  to  spi- 
ritual duties,  and  eternal  concerns.     And  as  those 
things  which  have  a  particular  reference  to  eternity, 
are  of  vastly  greater  importance,  than  those  which 
may  be  said  to  end  with  time,  he  saw  that  folly  and 
madness  were  in  the  heart  of  every  one,  who  was  not 
laying  up  a  treasure  for  another  and  better  state  of 
existence.     The  words  of  the  text,  in  a  figurative 
manner,  show  the  vast  importance  of  having  some- 
thing laid  up  in  store  for  the  soul,  when  it  forsakes  its 
■  tenement  of  clay,  to  dwell  in  a  world  invisible,  and 
to  mortals  unknown.     And  as  the  wise  man  saw  that 
time  is  the  only  day  of  grace,  the  only  space  for  re- 
pentance and  state  of  preparation  for  eternity,  he 

11 


82  SERMON    VII. 

was  grieved  to  the  heart  to  behold  his  fellow  mortals^ 
loitering  in  sluggishness,  and  squardering  away  this 
precious,  this  invaluable  season.  They  would  not 
listen,  they  would  not  consider,  they  would  not  take 
heed  to  their  ways,  by  redeeming  their  time,  notwith- 
standing he  gave  salutary  counsel  and  good  instruc- 
tion. But  Solomon  seemed  to  hope,  that,  although 
many  would  not  listen  to  his  friendly  admonitions, 
they  would  be  led  to  consider  their  ways  and  be 
wise,  if  he  should  turn  their  attention  to  the  preach- 
ing of  the  beasts  of  the  field,  or  to  creatures  which 
have  not  intelhgence,  as  man  He  directs  them  to  go 
to  the  ant,  an  insect  industrious  and  wise,  to  consider 
her  ways  and  learn  a  lesson  of  wisdom.  This  little 
insect,  by  her  worthy  example,  would  teach  them 
that  they  ought  to  he  greatly  engaged,  in  preparing 
for  their  future  well-being.  To  illustrate  this  sub; 
jecf,  i  shall  in  the 

First  place.  Show  what  men  need  for  a  future  day. 

Secondly,  Show  how  they  may  lay  up  a  store  to 
supply  their  future  wants. 

Thirdly,  Offer  some  reasons  to  show,  that  they 
ou2;ht  now  to  be  greatly  engaged,  in  preparing  for 
their  future  well  being. 

First.  I  am  to  shoiuivhat  men  need  for  a  future  day. 

1st.  I  would  observe,  they  need  a  store  of  spiritual 
food,  upon  which  the  soul  may  feed  after  death.  Ani- 
mal nature  must  be  refreshed  with  animal  or  material 
food.  But  the  soul  is  a  spirit ,  and  when  it  leaves  its 
animal  frame,  or  earthly  tabernacle,  to  dwell  in  a 
world  of  spirits,  it  cannot  be  satisfied  with  that  food, 
which  is  designed  for  the  body.  The  very  nature 
and  condition  of  an  unbodied  spirit,  prevent  it  trom 
being  made  happy  by  sensual  enjoyments.  An  intel- 
ligent mind  must  centre  in  God  as  the  fountain  and 
source  of  all  good,  in  order  to  the  perfection  and 
blessedness  of  its  existence.  A  departure  from  him 
fills  the  soul  with  an  aching  void,  and  nothing  but  a 
return  can  make  up  the  deficiency,  or  restore  true; 


SERMON    YII.  83 

and  lasting  enjoyment.  We  have  reason  to  conclude, 
that  the  Lord  could  not  make  a  disobedient  and  un- 
bodied spirit  happ)',  unless  he  should  perform  a  con- 
stant series  of  miracles  in  order  to  produce  the  effect. 
In  the  invisible  state,  there  are  none  of  the  objects  of 
time  and  sense  to  engage  the  attention,  and  gratify 
the  mind.  From  what  source  then  can  it  find  delight, 
unless  in  the  innnediate  enjoyment  of  that  Being, 
from  whom  cometh  every  good  and  perfect  gift  ? 
Were  a  finite  spirit  perriitted  to  wander  through  the 
utmost  bouiids  oi"  the  invisible  stite,  it  nmst  be  mi- 
serable indeed,  unless  it  have  the  approbation  and 
smiles  of  God.  1  o  be  happy  in  the  invisible  and 
future  state,  maiikind  must  have  the  bread  of  life, 
upon  which  their  souls  may  feed  :  and  that  drink, 
which  IS  eternal  life.  The  provisions  of  this  life 
will  not  avail  in  the  life  to  come.  In  this  view  is  the 
command  of  the  Saviour,  Lay  up  for  yourselves 
treasures  in  heaven.  Hence  we  may  see,  that  man- 
kind need  a  store  of  spiritual  food  to  be  laid  up,  upon 
which  their  souls  may  feed  after  death. 

2d.  They  need  an  atoning  Saviour,  and  an  advo- 
cate with  the  Father  at  the  court  of  heaven.  The 
treasure  which  they  have  been  laying  up,  is  for  a 
place  very  different  from  that  of  heaven.  They  have 
been  treasuring  up  for  themselves  wrath  against  the 
day  of  wrath.  Many  have  been  very  active  in  pre- 
paring their  souls  for  an  awful  inheritance.  As  a 
miser,  who  hoards  up  gold  in  treasure ;  or  as  the 
clouds  treasure  up  rain  to  be  poured  forth  upon  the 
earth,  so  have  they  been  laying  up  in  store  a  treasure 
of  iniquity  against  the  revelation  of  the  righteous 
judgement  of  God.  And  to  such,  without  the  pre- 
sentiiig  of  the  atoning  blood  of  the  Lord  Jesus  Christ, 
a  holy  and  just  God  is  a  consuming  "fire.  How  will 
guilty  creatures  appear  in  the  immediate  presence  of 
their  righteous  and  final  Judge,  unless  they  have  an 
advocate  with  the  Father,  even  Jesus  Christ  the  right- 
eous .'*  When  the  sinner's  crimes  shall  appear,  ven- 


d4  SERM6N   Vil. 

geanc^  will  call  forj  his  blood,  except  the"'great 
Saviour  present  his  own  blood  as  the  ground  of  par- 
don and  acceptance.  Unless  his  sins  be  cast  into 
the  depths  of  the  sea  as  it  were,  in  consequence  of 
the  Saviour's  sufferings  and  death,  they  will  appear 
In  judgement  for  his  condemnation.  Nor  can  rebels 
of  Adam's  race  appear  without  consternation  in  the 
invisible  state  of  retribution,  except  the  great  and 
glorious  Mediator  between  God  and  man,  make  in- 
tercession for  them  in  the  solemn  presence  of  their 
offended  Sovereign.  They  will  not  be  able  to  stand 
before  the  Son  of  man,  unless  Immanuel  plead  their 
cause,  and  acknowledge  them  before  his  holy  angels 
and  an  assembled  imiverse  as  his  redeemed  ones  from 
among  men.  Hence,  then,  mankind  for  a  future  day, 
need  an  atoning  Saviour;  and  an  advocate  with  the 
Father  at  the  great  court  of  heaven. 

Having  made  some  observations  to  show  what 
men  need  for  a  future  day,  i  proceed  to  notice  in  the 
second  place,  hovj  they  may  lay  up  a  store  to  snpply  their 
future  wants.  And  will  not  all  be  anxious  to  know  how 
they  may  make  such  rich  provision,  and  attain  this 
great  and  desirable  end  ?  Will  not  every  one  be 
ready  to  comply  with  almost  any  condition  }  or  unre- 
mittingly pursue  the  hardest  labours,  and  encounter 
the  greatest  difficulties,  even  through  the  whole  of 
their  lives  }  The  gain  would  be  unspeakably  great 
to  any  who  would  thus  engage  ?  But  the  pearl  of 
great  price,  a  store  of  never  fading  treasures,  may 
be  obtained,  even  by  rebels  against  the  King  of  the 
universe,  by  doing  the  most  reasonable  things  in  the 
world.  The  terms  are  the  lowest,  the  most  favoura- 
ble and  suitable,  that  can  possibly  be  made.  And  I 
would  observe  the  first  thing  to  be  done,  by  those 
"who  would  make  preparation  for  a  future  day,  is  to 
repent  of  their  sins.  Their  immediate  duty  is  to  look 
into  their  wicked  and  rebellious  hearts,  and  exercise 
repentance,  to  loathe  and  abhor  themselves  for  their 
transgressions.      It  is  morally  fit  and  suitable  for  all 


SERMON    VII.  85 

who  have'^departed  from  God,  by  walking  in  the  paths 
of  disobedience,  to  exercise  true,  evangelical  repen- 
tance on  the  account  of  the  malignity  of  their  ac- 
tions, and  thus  begin  to  walk  in  newness  of  life.  And 
surely  the  great  and  intiiiitely  blessed  Jehovah  could 
not  possibly  receive  his  guilty  creatures  into  his 
favour,  to  treat  them  as  his  friends,  on  any  other  ground, 
consistently  with  the  honour  of  his  name,  and  the 
glory  of  his  kingdom,  if  the  Lord  should  raise  a 
heart  of  enmity,  a  spirit  of  rebellion  against  him  to  a 
mansion  of  glory,  while  in  impenitence,  he  would 
virtually  declare  to  the  universe,  that  his  require- 
ments had  been  unreasonable  and  cruel,  and  that  the 
sinner  must  be  justified  to  the  reproach  of  his  Maker. 
Nor  could  a  sinner  find  soul-satisfying  enjoyment, 
even  in  the  abodes  of  the  blessed,  if  his  heart  of  im- 
penitence should  follow  him  there.  How  reasona- 
ble and  suitable  then,  for  those  who  would  lay  up  a 
store  to  supply  their  future  wants,  immediately  to 
exercise  that  repentance  which  the  gospel  requires, 
and  which  is  unto  life  eternal. 

2d.  Saving  faith  in  the  Lord  Jesus  Christ  is  the 
reasonable  duty  of  every  one,  and  what  entitles  to 
salvation.  Since  Christ  has  died,  the  just  for  the  un-^ 
just,  to  make  a  sacrifice  for  sin,  how  reasonable  for 
all  to  love  the  Lord  Jesus  Christ  in  sincerity,  and  em-^ 
brace  him  as  their  God  and  Saviour.  And  it  is  un- 
reasonable for  any  to  demand  of  the  Father,  that  he 
M'ould  pardon  and  save  them,  while  they  continue  to 
reject  his  Son,  by  refusing  to  exercise  that  faith,  which 
worketh  by  love,  and  purifieth  the  heart.  God  the 
Father  would  tarnish  his  own  glory,  if  he  should  save 
one  gospel  sinner,  who  refuses  to  have  the  Saviour 
reign  over  him  ;  for,  by  so  doing,  he  would  announce 
to  the  universe,  that  the  race  of  Adam  might  as  well 
have  been  saved  without  the  death  of  his  Son.  It  is 
necessary  for  the  honour  of  the  divine  law,  and  for 
the  righteousness  and  consistency  of  the  divine  con- 
duct, that  gospel  sinners  believe  on  the  Lord  Jesus 


8G  SERMON  vir. 

Christ,  or  be  damned.  Infinite  was  the  condescen- 
sion of  Jehovah,  in  devising  the  great  and  glorious 
scheme  of  man's  redemption  through  Jesus  Christ, 
and  the  great  term  of  salvation,  even  faith  in  his 
name,  is  the  lowest  or  most  reasonable,  that  can  pos- 
sibly be  made.  Mankind  must  cheerfully  comply 
with  this,  or  else  they  must  pray  God  to  let  them  go 
on  in  the  devices  of  their  depraved  hearts,  and  in 
the  sight  of  their  own  eyes,  without  seeing  any  form 
or  comeliness  in  the  Saviour,  that  they  should  desire 
him. 

3d.  Perseverance  in  well  doing,  will  secure  a  hea- 
venly and  never  failing  treasure.  Through  grace,  in 
consequence  of  the  atonement  which  Christ  hos  made, 
mankind  may  receive  an  everlasting  reward  lor  all 
those  works,  which  imply  true  obedience.  Then 
why  stand  ye  here  all  the  day  idle  ?  To  those  of  the 
sixth,  ninth,  or  eleventh  hour,  says  the  divine  Re- 
deemer, Go,  work  in  my  vineyard.  To  him,  that 
endureth  to  the  end,  eternal  life  is  the  reward,  for 
they  received  every  man  a  penny.  The  obedience 
of  the  heart,  and  perseverance  in  well  doing,  will 
gain  an  imm.ortal  prize.  Thus  we  may  see  how  man- 
kind may  lay  up  a  treasure  of  durable  riches,  and 
have  something  substantial  in  store  to  supply  their 
future  wants. 

I  now  proceed  in  the  third  place,  to  offer  some  rea- 
son to  show,  that  they  ought  noiv  to  be  greatly  engaged, 
in  preparing  for  their  future  well-being. 

1st.  God,  their  heavenly  Father,  commands  them 
immediately  to  engage  in  the  work.  When  the  Lord 
speaks,  his  intelligent  creatures  are  bound  to  liear 
and  obey.  An  earthly  parent  considers  his  child  to 
be  under  obligations  to  yield  obedience  to  his  wise 
and  reasonable  requirements  ;  but  how  much  greater 
the  obligations  of  men  to  yield  entire  and  cheerl'ul 
obedience  to  the  righteous  commands  of  the  great, 
the  infinite  Parent.  Shall  any  think  to  excuse  them- 
selves from   their  moral  obligations  of  obedience 


SERMON    VII. 


HI 


even  of  immediate  compliance,  by  pleading,  that 
they  have  lived  in  disobedience  for  many  years,  and 
have  no  disposition  to  obey  ?  Would  a  disobedient 
child  be  excused,  for  not  returning  to  his  fathers 
house,  and  rendering  filial  obedicxice  to  his  parent's 
commands,  if  he  should  observe,  that  he  had  volun- 
tarily strayed  from  his  Father's  house,  and  openly 
trampled  upon  his  authority  ?  Or,  shall  mankind  be 
free  from  guilt  and  blame,  if  they  plead  the  secret 
enmity  of  their  hearts  against  God,  and  their  averse- 
ness  to  all  his  reasonable  requirements  to  be  so  great, 
that  they  cannot  love  and  serve  him?  How  many 
times,  and  in  how  light  a  manner,  are  such  heaven- 
daring  excuses  made  by  a  God-provoking  world  ! 
Perhaps  some  one  is  ready  to  say,  I  am  greatly  af- 
fected and  alarmed  at  the  awful  wickedness  an^ 
stubbornness  of  my  heart,  lest  it  finally  sink  me  in 
perdition  ;  hence  my  plea  is  made  with  great  serious- 
ness. Yes  !  and  let  me  ask.  What  would  you  think 
of  a  child,  who,  in  a  very  serious  and  solemn  man- 
ner, even  in  the  sincerity  of  his  heart,  should  declare 
to  his  Father,  that  he  hated  him  with  perfect  and 
fixed  hatred ;  and  that  he  could  not  be  persuaded  to 
love  and  obey  him,  even  by  the  most  solicitous  and 
endearing  entreaties  and  persuasions  ?  When  you 
seriously  and  candidly  decide  this  point,  then  judge 
hov\  vain  and  wicked  are  all  those  excuses,  which 
are  made  by  mankind,  for  not  turning  to  the  Lord, 
and  cheerfully  engaging  in  his  service  with  all  the 
powers  of  their  souls,  since  he  commands  them  im- 
mediately to  engage  in  the  all  important  work  of  pre- 
paring for  their  future  well-beiiig. 

2d.  The  patience  and  forbearance  of  God,  is 
another  reason  why  they  should  not  delay  to  engage 
in  the  work.  It  is  an  affecting  consideration,  that 
they  who  defer  laying  up  a  treasure  for  a  future  day, 
despise  the  riches  of  God's  goodness,  and  forbear- 
ance, and  long  sufTering.  The  Lord  grants  sinners 
«^pace  for  repentance,  and  lengthens  out  their  for- 


^S  SER3I0N    Vn. 

felted  lives,  that  they  may  turn  unto  him  and  live. 
But  they  who  abuse  his  supporting  and  governing 
agency,  by  continuing  their  impenitence,Jand  hardness 
of  heart,  do  weary  his  patience,  and  provoke  his 
awful  vengeance.  And  are  there  not  some,  who  have 
long  abused  the  long-suffering  of  God,  and  who  have 
often  tempted  him  to  show  his  wrath,  and  make  his 
power  known  ?  The  miser,  after  many  years  of  covet- 
ous success ;  and  the  clouds,  just  before  a  storm,  do 
greatly  increase  in  their  treasure.  So  they,  who 
have  long  abused  the  glorious  compassion,  and  mar- 
vellous long-suffering  of  God,  are  making  hasty 
strides  in  the  road  to  ruin ;  and  their  treasure  is  fast 
increasing  and  rapidly  redoubling  to  be  repaid  in 
sorrow.  But  is  there  nothing  neither  in  the  charac- 
ter nor  conduct  of  the  ever  blessed  God,  which  will 
lead  men  to  take  heed  to  their  ways,  and  to  lay  up  in 
store  a  goodly  and  never  fading  treasure  ?  If  his 
justice  will  not  excite  them,  must  it  be  that  they  will 
not  be  moved  neither  by  his  grace,  nor  his  mercy,  nor 
his  forbearance  and  patience  towards  them  ^-^  Have 
redeeming  grace  and  dying  love  no  attractions  in  the 
view  of  the  sons  of  men?  Must  the  pleas  and  in- 
tercessions of  yon  glorious  and  exalted  Saviour,  be 
set  at  nought  and  spurned  ?  Shall  it  be  that  they,  as 
barren  fig-trees,  will  bring  forth  no  fi-uit  unto  God? 
Mankind  not  only  act  unwisely,  by  refusing  to  en- 
gage in  the  great  and  all  important  work  of  laying 
up  in  store  a  treasure  upon  which  their  souls  may 
feed  after  death,  but  they  do  very  wickedly,  by 
abusing  the  divine  patience  and  forbearance. 

3d.  Mankind  ought  to  be  immediately  and  greatly 
engaged  in  this  work  ;  for  it  is  that,  in  which  they  are 
most  highly  interested.  They,  who  engage  in  this 
work,  have  eternal  life  begun  in  the  soul;  and  a 
few  years  perseverance  at  most,  will  put  them  in  full 
possession  of  a  glorious  and  an  eternal  inheritance. 
Short,  indeed,  the  term  for  laying  up  a  treasure ;  but 
great  and  glorious  the  reward.    How  do  men  labour 


SERxMON    VII.  8y 

and  fatigue  themselves,  and  seize  every  favourable 
opportunity  to  lay  up  a  treasure  upon  earth,  which 
must  shortly  fail  them !  But  wisdom  crieth  aloud, 
she  uttereth  her  voice  in  the  streets  ;  and,  in  view  of 
a  heavenly  treasure,  she  says  to  every  one,  Whatso- 
ever thy  hand  findeth  to  do,  do  it  with  thy  might. 
The  compassionate  Kedeemer,  who  well  knew  what  is 
the  true  interest  and  wisdom  of  men,  says,  Labour  not 
for  the  meat  which  perisheth,  but  for  that  which  shall 
endure  unto  eternal  life.  They,  who  shall  so  run  as 
to  obtain,  will  be  put  in  possession  of  an  unspeakable 
prize ;  but  they  who  loiter  by  the  way  and  refuse  to 
work,  will  meet  with  a  loss  which  will  be  matter  of 
unspeakable  regret  and  endless  lamentation.  Then 
let  men  be  immediately  and  greatly  engaged,  in  work- 
ing out  their  own  salvation  with  fear  and  trembling, 
for  it  is  a  business  of  their  highest  concern. 

4th.  Men  ought  immediately  to  engage  in  laying 
up  a  heavenly  treasure,  for  they  have  but  one  short 
space  in  which  to  perform  this  work.  This  present 
state,  is  the  only  day  of  grace ;  the  only  seed-time 
for  mortals  to  prepare  for  a  great  and  glorious  har- 
vest. And  doubtless,  with  many  the  day  is  far  spent, 
and  the  night  is  at  hand.  Doubtless,  with  many 
to-morrow  will  be  for  ever  too  late,  to  lay  in  store  a 
good  treasure,  by  sowing  to  the  spirit,  that  they  may 
reap  everlasting  life.  And  how  melancholy,  how  de- 
plorable indeed  the  state  of  those  who  in  vain  la- 
ment. The  harvest  is  past,  the  summer  is  ended,  and 
we  are  not  saved.  But  will  men  still  turn  a  deaf  ear 
to  all  the  calls  of  God  ?  When  the  thunders  of  Sinai 
roar  around  them,  will  they  not  be  moved  ?  Are  they 
so  stupid  and  sluggish  as  not  to  be  aroused  notwith- 
standing all  that  the  Lord  has  said  and  done  ?  Solo- 
mon exhorts  those  who  will  not  hear  the  voice  of  God, 
nor  of  his  servants,  calling  upon  them  to  go  to  the  ant, 
one  of  the  little  and  prudent  creatures  which  God  has 
made,  to  observe  her  ways;  and, by  awaking  from  their 
stupidity,  to  learn  a  lesson  of  wisdom.    Go  to  the  ant, 

12 


90  SERMON   vn. 

thou  sluggard,  consider  her  ways,  and  be  wise  : 
Which,  having  no  guide,  overseer,  or  ruler,  provideth 
her  meat  in  the  summer,  and  gathereth  her  i'ood  in 
•the  harvest.  How  long  wilt  thou  sleep,  O  sluggard ! 
when  wilt  thou  arise  out  of  thy  sleep  ?  Yet  a  little 
sleep,  a  little  slumber,  a  little  folding  of  the  hands  to 
sleep.  So  shall  thy  poverty  come,  as  one  that  tra- 
velleth,  and  thy  want  as  an  armed  man.  Of  how  much 
greater  consequence  is  the  soul-important  Mork,  in 
which  men  are  called  to  engage,  than  that  of  the 
ants,  whose  only  concern  is  to  provide  for  the  win- 
ter !  And  doubtless  the  time  of  many  will  be  much 
shorter  to  lay  up  a  treasure  for  heaven,  than  that  of 
the  ants  to  prepare  for  their  future  day.  But  shall  it 
be,  that  the  ants,  guided  by  instinct,  lay  in  a  store  in 
due  season,  and  give  all  diligence  to  have  a  supply 
for  their  future  wants,  while  men,  who  have  intelli- 
gent powers,  loiter  and  slumber,  when  eternal  con- 
cerns press  upon  them  ?  Let  men  observe  the  propri- 
ety and  wisdom  of  the  insects  of  the  earth,  and  be 
admonished  from  their  ways  to  learn  a  lesson  of 
heavenly  wisdom,  lest  in  the  book  of  divine  provi- 
dence, at  the  last  great  day,  they  appear  in  judge- 
ment against  them. 

IMPROVEMENT. 

1st.  Are  mm  admonished  not  only  by  the  word  of  God j 
but  by  the  ants^to  be  laying  up  a  treasure  in  heaven?  I'hen  it 
cannot  be  owing  to  the  want  of  knowledge,  that  they 
neglect  this  work,  in  the  woi'd  of  God,  the  pathway 
of  life  is  clearly  pointed  out ;  and  all  nature  urges 
men  not  to  delay  the  work  of  preparing  for  the  future. 
The  beasts  of  the  held,  the  birds  of  the  air,  and  in- 
sects of  the  earth,  reprove  men  of  their  unmindful- 
ness  and  ingratitude  towards  their  Creator  and  most 
bountiful  Benefactor.  How  active  are  the  various 
tribes  of  irrational  creatures,  in  showing  forth  the 
praises  of  their  Maker !  Their  language  to  the  sons 
of  men  is,  O  come  join  with  us  :  in  an  hitelligent,  and 


SERMOxN    VI I.  91 

more  noble  way,  declare  his  praise.  But  hear,  O 
heavens,  and  give  ear,  O  earth,  for  the  Lord  hath 
spoken  :  I  have  nourislied  and  brought  up  children, 
but  they  Iiave  rebelled  against  me.  My  hearers, 
look  to  your  domestick  animals.  Are  they  as  un- 
mindful of  you,  as  you  are  of  your  God?  Do  they 
treat  you  with  the  neglect  with  which  you  treat  your 
heavenly  Parent?  But  remember  this  truth.  To  him 
that  knoweth  to  do  good  and  doeth  it  not,  to  him  it  is 
sin. 

2d.  Then  the  only  reason  why  men  neglect  the  du'ies  of 
religion^  nnd  concerns  of  their  souls,  must  be  their  extreme 
and  criminal  aversion  to  them.  Surely  the  motives  are 
sufficiently  great  to  excite  the  most  sluggish  into  ac- 
tivity and  diligence,  unless  they  have  unfeeling,  obdu- 
rate hearts.  If  any  plead  their  blindness,  they 
virtually  plead  guilty ;  for  the  voluntary  opposition 
of  the  heart  to  the  light  and  duties  of  the  gospel, 
induces  men  to  stop  their  ears,  shut  their  eyes,  and 
blind  their  minds.  But  who  for  this  is  to  be  blamed  ? 
Sinners,  in  gospel  lands,  see  and  confess  that  the 
great  concenis  of  religion  and  tfieir  souls,  are  of 
unspeakably  greater  importance  than  any  or  all  of 
the  pursuits  and  enjoyments  of  this  present  world. 
But  if  they  confess  these  things,  what  makes  them 
sleep  in  awful  security,  when  the  torments  of  hell 
should  alarm,  and  the  joys  of  heaven  allure  the  most 
stupid  sinner.  This  kind  of  blindness  discovers  great 
wickedness  ;  for  it  discovers  a  willingness  to  treat  the 
ever  blessed  God  with  continued  contempt,  and  to 
be  the  murderers  of  their  own  souls,  when  they  are 
convinced  they  ought  to  take  heed.  The  ants  assist 
each  other  in  laying  up  a  store  tor  the  future;  but 
how  unwilling  are  men  to  do  any  thing  for  their  own 
salvation  or  that  of  others.  They  mutually  agree  to 
lay  up  treasures  upon  earth;  yet  how  do  they  fold  their 
hands  together  and  say.  Yet  a  little  sleep,  a  Httle 
slunber;  when  the  thought  of  encouraging  each 
other  to  walk  in  the  straight  and  narrow  way, comes  to 


9li  SERMON  VIJ, 

their  view.     Then  mankind  are  not  only  to  be  pitied 
but  blamed,  for  their  moral  stupidity  and  blindness. 

3d.  From  this  subject  we  see,  that  as  natural  sloth 
fends  to  poverty^  so  spiritual  sloth  proves  ruinous  to  the 
soul.  U  impenitent  sinners  were  truly  awake,  and 
not  in  a  state  of  despair,  they  would  be  much  excited 
to  do  something  in  order  to  escape  the  wrath  to  come. 
Perhaps  some  are  ready  to  wonder  why  the  Lord 
does  not  give  them  a  new  heart,  and  pardon  their 
sins ;  because  he  appears  in  behalf  of  others,  and 
shows  mercy.  But  were  they  not  cnniinai!y  stupid 
and  blind,  they  would  wonder  why  a  hoiy  and  just 
God  has  sojong  spared  their  forfeited  lives,  and  not 
cut  them  off  in  their  sins  as  cumbercrs  of  his  ground. 
How  many  thousands  have  acted  the  part  of  the 
sluggard,  sleeping  in  (heir  sins,  tdl  they  have  opened 
their  eyes  in  torment.  And  is  it  not  now  as  danger- 
ous to  say,  Yet  a  litile  sleep,  a  little  slumber,  a  little 
folding  of  the  hands  to  sleep.'*  Says  Solomon  to  every 
one  of  this  description,  Go  to  the  ant,  thou  sluggard, 
consider  her  ways,  and  be  wise. 

4th.  Let  all  take  the  alarm,  and  awake  to  righteous- 
ness, lest  the  wrath  of  God  come  upon  them  to  the 
utmost.  Let  sainfs  arise  and  trim  their  lamps.  They 
should  ever  be  greatly  engaged  in  laying  up  a  trea- 
sure in  heaven,  that  they  may  reap  a  rich  harvest,  a 
great  and  glorious  reward.  Their  redemption  is  now 
nearer,  than  when  they  first  believed ;  hence,  they 
should  give  ail  diligence  to  make  their  calling  and 
election  sure.  The  present,  especially  calls  for  ex- 
traordinary exertions  and  zeal  in  the  cause  of  the 
Redeemer.  The  Lord  Jesus  is  doing  great  and  won- 
derful things  for  Zion.  In  a  very  special  manner  is 
he  blessing  the  exertions  of  his  people,  and  enlarging 
the  borders  of  his  glorious  kingdom.  And  is  this  a 
time  for  his  people  to  sleep  ?  Let  them  awake,  be  up 
and  doing,  and  not  tarry  to  make  excuses,  but  pre- 
pare to  meet  the  bridegroom.  Let  impenitent  sin- 
ners awake,  and  speedily  fiee  to  the  mountain  of 


sERMOxN  vri.  93 

satbty.  Have  they  not  folded  their  hands  together 
long  enough,  crying,  Yet  a  little  sleep,  a  little  slum- 
ber. It  is  now  almost  impossible  to  awake  some,  and 
will  they  yet  sleep  ?  Are  they  determined  not  to 
awake,  till  the  light  of  eternity  opens  their  eyes  ? 
Yonder,  methinks  1  see  the  Saviour  with  very  solemn 
but  cheerful  looks.  ^Vhat  heart-felt  expression  flows 
from  his  lips  ?  Rise,  sinner ;  he  calleth  thee.  Come, 
O  come  to  Jesus.  The  Spirit  and  the  Bride  say, 
come.  Let  him  that  heareth,  say  come.  And  who- 
soever will,  let  him  take  of  the  water  of  life  freely. 
If  any  w'sll  yet  sleep,  it  must  be  to  their  own  cost. 
But  awake,  thou  that  sleepest,  arise  ft-om  the  dead, 
and  Christ  shall  give  thee  lile.  Awake  to  righteous- 
ness ;  lay  up  for  yourself  a  treasure  in  heaven,  that 
your  soul  may  live,  and  for  ever  feast  and  rejoice  with 
that  innumerable  company  at  the  great  marriage 
^supper  of  the  Lamb.     ^^men. 


SERMON  VIII. 


HUMAN     ACTIVITY    A    MEANS,    OF    OBTAINING    BLESSING; 
FROM    GOD. 


Mark  iii.  5. 
Stretch  forth  thine  hand. 


All 


the  ways  of  God  are  perfect  and  right, 
whether  man  be  reconciled  to  them  or  not.  He  is 
the  Lord  and  Sovereign  of  the  universe,  and  all  his 
intelligent  creatures  are  bound  to  render  implicit 
obedience  to  all  his  commands ;  for  no  one  of  them 
is  unreasonable.  All  the  general  laws  and  positive 
precepts  of  the  supreme  Ruler  are  such  as  are 
worthy  a  Being  supremely  wise  and  good.  'Notwith- 
standing there  is  a  controversy  between  the  supreme, 
moral  Governoiir,  and  his  rebellious  subjects  on  the 
earth,  his  foot-stool.  Their  language  is,  His  ways  are 
hai'd  and  grievous  ;  not  suited  to  the  state  and  condi- 
tion of  weak  and  erring  mortals.  But  says  the  Lord, 
Come  now  and  let  us  reason  together.  Are  not  my 
ways  equal  ?  and  are  not  your  ways  unequal  ?  In 
intinite  compassiou  he  condescends  to  reason  with 
men,  even  the  rebellious,  who  find  foult  with  his  ways, 
and  call  him  a  liard  master.  The  words  of  the  text 
with  those  in  connexion,  are  an  interesting  narrative, 
and  serve  to  show  the  depravity  of  the  human  heart, 
and  the  benevolence  of  God  tov/ards  man.  Jesus 
entered  into  the  syniigoy-ue;  and  there  was  a  man 
there,  which  had  a  withered  hand.  And  the  Phari- 
sees watched  him,  whether  he  would  heal  him  on  the 
Snbbathday;  that  they  might  accuse  him.  And  he 
saith  unto  the  man,  which  had  the  withered  hand, 
'.tnnd  forth.      And  he  said  unto  them,  is  it  lawful  to 


SERMON   viir.  95 

do  good  on  the  Sabbath  days,  or  to  do  evil?  to  save 
liiie,  or  to  kill  ?  But  they  held  their  peace.  And 
when  he  looked  round  about  on  them  with  anger, 
being  grieved  for  the  hardness  of  their  hearts,  he 
saith  unto  the  man,  Stretch  forth  thine  hand.  And  he 
stretched  it  out :  and  his  hand  was  restored  whole  as 
the  other.  By  this  miraculous  restoration  at  the 
exertion  of  the  man  we  are  taught,  that  human  activity 
is  a  means  of  obtaining  blessings  from  God.  The 
subject  will  be  illustrated  with  considerable  variety. 
1  St.  The  conduct  of  mankind  in  natural  life^  may  serve 
to  illustrate  and  evince  the  necessity  of  Iwman  activity^  in 
order  to  obtain  what  are  denominated  natural  blessings. 
The  comforts  and  conveniences  of  life  are  not  ob- 
tained by  idleness  and  sloth;  but  by  industry  and 
activity.  The  earth  would  not  yield  her  increase  iu 
such  rich  profusion,  were  it  not  cultivated  by  the 
hand  of  man.  There  must  be  ploughing  and  sowing, 
harvesting  and  ingathering,  that  the  wants  of  her 
numerous  inhabitaiits  may  be  supplied.  Not  only 
activity,  but  times  and  seasons  are  to  be  observed, 
for  committing  seeds  to  the  earth,  and  for  gathering 
her  precious  fruits.  Hence  the  husbandman  at  a 
suitable  time  casts  forth  seed,  and  then  patiently 
waits  for  the  early  and  latter  rain,  and  in  due  season 
reaps  a  rich  harvest,  as  a  reward  of  his  labours. 
The  earth  is  a  vast  and  inexhaustible  store-house, 
from  which,  by  proper  means  and  exertions,  the  whole 
human  family  may  derive  the  necessities  and  com-' 
forts  of  lite.  But  without  human  activity  only  a  small 
portion  of  the  globe  could  subsist.  Even  in  paradise 
Adam  was  to  till  the  ground ;  and  since  the  fally 
human  labour  is  necessarily  increased.  After  the 
flood  the  promise  was  made,  While  the  earth  re- 
maineth,  seed  time  and  harvest,  and  cold  and  heat, 
and  summer  and  winter,  and  day  and  night,  shall  not 
cease.  But  this  does  by  no  means  imply,  that  should 
mankind  fold  their  hands  together  as  the  sluggard 
and  call  for  a  little  more  sleep,  that  the  earth  would 


96  SEKMOxV    VliJ. 

spontaneously  abound  with  all  tier  productions,  and 
lavish  on  man  her  choicest  goods.  It  is  designed  as  an 
encouragement  for  human  exertion.  And,  in  similar 
circumstances,  where  a  people  are  the  most  in- 
dustrious and  economical,  there  the  good  things  of 
this  life  are  enjoyed  in  the  greatest  profusion.  All 
nature  teems  with  life  and  activity  :  and  to  the  sloth- 
ful, her  voice  of  admonition  is,  Go  to  the  ant,  thou 
sluggard  ;  consider  her  ways,  and  be  wise.  As  it  is 
true,  that  without  the  blessing  of  God,  in  giving 
fruitful  showers  and  the  genial  influence  of  the  sun, 
the  labours  of  man  would  be  vain,  so  is  it  equally 
true,  that  in  the  constitution  of  natural  thii'gs,  we 
may  be  led  to  see  the  necessity  of  human  activity,  in 
order  to  obtain  what  are  denominated  natural  bless- 
ings. 

2d.  Individual  prosperity  in  earthly  good  things^  is  con- 
nected luith  human  activity.  It  is  true  that  wealth  or 
riches  are  distributed  by  the  hand  of  Providence, 
Avhether  mankind  are  born  to  affluence,  or  whether 
they  acquire  wealth  by  the  means  of  their  labours. 
It  is  also  a  matter  of  fact,  that  the  industrious  do  not 
always  become  wealthy,  nor  that  riches  are  always  to 
men  of  understanding.  But,  still  we  often  see  this 
truth  verified,  That  idleness  will  clothe  a  man  with 
rags ;  but  the  hand  of  the  diligent  maketh  rich. 
Property  is  generally  acquired  by  the  use  of  means; 
either  by  bodily  or  mental  exertions,  and  frequently 
by  both.  Some  by  persevering  labour  and  an  enter- 
prising spirit,  not  only  obtain  a  competence,  but  ac- 
cumulate great  riches.  The  person  in  w^ant  is  con- 
vinced, that  human  activity  is  the  proper  means  to 
relieve  his  necessities.  Such  may  trust  in  Providence; 
but  this  is  only  by  looking  to  God  for  a  blessing  on 
their  labours  or  honest  exertions.  And  we  may  fre- 
quently see  from  the  conduct  of  such,  that  necessity 
is  the  mother  of  invention.  The  worthy  poor  man 
does  not  give  himself  up  to  idleness ;  but  he  gives 
diligence,  by  some  honest  calling,  to  obtain  food  and 


SERMOJJ   VIII.  97 

raiment,  and  the  varied  comforts  of  life.  Whether 
any  one  be  more  or  less  successful  in  the  lawful  pur- 
suits of  secular  concerns,  he  must  depend  on  the 
blessing  of  God  to  crown  his  endeavours  with  suc- 
cess. Still  this  dependance  is  not  a  discouragement 
to  exertion;  but  a  ground  or  reason  to  excite  to 
action.  Not  only  the  word  of  God,  but  also  the  con- 
duct of  maakiiid  serves  to  show,  that  human  activity 
is  a  means  for  individuals  to  obtain  earthly  good 

thinors. 

"... 
3d-  Li  thn3  of  sickness  or  of  some  natural  calamity^ 

human  activity  and  means,  are  necessary  in  order  to  obtain 
u  blessing  from  God.  Although  it  is  true-^  that  it  is  ap- 
pointed unto  man  once  to  die,  and  that  his  days  are 
numbered  with  the  Almighty  as  the  days  of  an  hire^ 
ling,  that  he  cannot  pass;  yet  it  is  equally  true,  that 
where  life  is  prolonged,  means  are  included.  In  times 
of  sickness  of  an  alarming  nature,  how  quickly  is  the 
physician  called,  and  how  carefully  his  prescriptions 
observed.  In  some  cases  without  his  assistance,  life 
would  not  be  endangered  ;  but,  in  ten  thousand  in- 
stances, without  his  speedy  aid,  death  would  inevita- 
bly ensue ;  whereas,  through  his  instrumentallity,  the 
years  of  many  are  multiplied.  Still  it  is  the  blessing 
of  God,  which  alone  can  give  efficacy  to  medical  aid, 
to  raise  from  the  borders  of  the  grave,  and  restore 
to  health.  How  are  the  most  skilful  exertions  baf- 
iled,  unless  he  give  efficacy.  But,  notwithstanding 
the  keys  of  life  and  of  death,  are  in  the  hands  of  God; 
yet  how  readily  do  mankind  make  use  of  human 
exertions  and  means,  in  order  to  preserve  life  and 
promote  health.  And  whether  ,the  Lord  grant 
blessings  by  a  natural  or  miraculous  cause,  he  has 
instituted  means  to  be  used,  and  demands  human 
activity.  Sometimes,  however,  men  despise  the 
directions  from  heaven,  and  would  prescribe  the 
means  to  be  used  for  their  own  selves,  as  if  they 
were  wiser  than  their  Maker.  The  story  of  Naaman, 
captain  of  the  Assyrian  host,  and  who  was  a  leper, 

13 


98  SERMON  vrii. 

may  be  happily  brought  to  view  in  this  place.  By  a 
htllc  Hebrew  maid,  he  hears  of  a  prophet  in  Israel. 
AVith  a  letter  liom  the  king  ot"  Assyria,  he  departs; 
taking  ten  talents  of  silver,  and  six  thousand  pieces 
of  gold,  and  ten  changes  of  raiment,  as  a  price  or 
present  for  his  healing.  So  Naaman  came  with  his 
horses  and  his  chariot,  and  stood  at  the  door  of  the 
house  of  Elisha.  And  Elisha  sent  a  messenger  unto 
him,  saying,  Go  and  wash  in  Jordan  seven  times  ; 
and  thy  flesh  shall  come  again  unto  thee,  and  thou 
shalt  be  clean.  But  Naaman  was  wroth,  and  went 
away;  and  said.  Behold,  I  thought  he  will  surely 
come  out  to  me,  and  stand  and  call  on  the  name  of 
the  Lord  his  God,  and  strike  his  hand  over  the  place 
and  recover  the  leper.  Are  not  Abana  and  Pharpar, 
rivers  of  Damascus,  better  than  all  the  waters  of 
Israel?  may  I  not  wash  in  them  and  be  clean  .'^  So 
he  turned,  and  went  away  in  a  rage.  And  his  ser- 
vants came  near,  and  spake  unto  liim  and  said,  My 
father,  if  the  prophet  had  bid  thee  do  some  great 
thing,  wouldest  thou  not  have  done  it  ?  how  much 
rather  then,  when  he  saith  unto  thee,  \\  ash  and  be 
clean.  Then  went  he  down,  and  dipped  himself 
seven  times  in  Jordan,  according  to  the  saying  of  the 
man  of  God  :  and  his  flesh  came  again  like  unto  the 
flesh  of"  a  little  child,  and  he  was  clean.  We  may 
potice,  that  Naaman  despised  simple  means,  and  de- 
sired to  have  pompous  ones  substituted.  And  that 
the  advice  of  his  servants  was  the  means,  which 
induced  him  to  Ibllow  the  directions  of  the  prophet, 
without  which  his  leprosy  must  have  remained  upon 
him.  The  Saviour's  anointing  the  eyes  of  the  blind 
man  with  clay,  and  his  restoring  sight,  are  worthy  of 
consideration.  Why  was  clay  used,  and  not  proper 
eye-salve  ?  Because  the  power  and  blessing  of  God 
might  not  appear  so  conspicuous.  Hence  he  would 
use  means  which  would  not  appear  to  have  any 
inherent  virtue  or  efficacy,  that  the  efficiency  might 
appefu'  manifest  from  God  alone.     Now  let  us  attend 


SERMON    VI li.  9{f 

to  the  words  of  the  text.  To  the  man  whose  hand 
was  withered,  says  the  Saviour,  Stretch  forth  thine 
hand.  And  he  stretched  it  out,  and  his  hand  was  re- 
stored whole  as  the  other.  The  question  now  arises, 
Why  was  the  man  commanded  to  stretch  forth  his 
hand,  when  he  laboured  under  a  natural  inability.  1 
answer,  because  means  or  human  exertion  was  to  be 
made  to  appear,  to  be  inseparably  connected  with 
the  end,  or  the  restoration  of  the  hand.  The  moment 
the  man  made  an  effoi-t  to  raise  his  hand,  which  he 
was  unable  of  himself  to  do,  power  was  communi- 
cated from  the  Saviour  to  restore  its  vital  energies, 
that  it  might  be  raised.  Divine  agency  immediately 
accompanied  human  ;  and  unless  the  man  had  made 
an  attempt  to  comply  with  the  command,  we  have 
not  the.  smallest  evidence,  that  his  hand  would  have 
been  restored.  Though  means  are  to  be  used,  the 
power  and  excellence  must  appear  to  be  from  God. 
Thus  we  may  see,  that  in  time  of  sickness  or  some 
natural  calamity  human  activity  and  means  are  neces- 
sary in  order  to  obtain  a  blessing  Ir-om  him. 

4th.  It  is  through  the  blessing  of  God  mid  by  human 
activity^  that  our  nafural  tahnts  are  improved.  In  the 
first  period  of  our  existence,  we  are  human  beings 
only  in  miniature.  The  works  of  nature  and  the 
privileges  of  society,  are  the  great  inlets  of  knowl- 
edge ;  but  these  are  so  varied  and  extensive,  that  we 
may  make  constant  improvements  in  learning  those 
things,  which  are  becoming  dependant  and  accounta- 
ble beings.  VVhen  we  behold  the  wonders  of  crea- 
tion, if  we  duly  exercise  our  minds,  we  may  contem- 
plate t!ie  being  and  perfections  of  God  ;  for  the  in- 
visible things  of  him  may  be  clearly  seen,  from  the 
things  that  are  made,  even  his  eternal  power  and 
Godhead.  And  from  the  blessings  of  educatin  and 
society  we  may  obtain  clear  and  enlarged  views  of 
the  various  doctrines  and  duties  of  the  gospel.  Some 
have  far  more  extensive  opportunities  ot  instruction 
than  others;  yet,  still,  in  all  cases  much  depends  on 


100  SER5I0N    Vlll. 

human  activity.  The  hght  of  creation,  Providence, 
and  revelation,  must  not  be  shut  out  of  the  mind, 
but  improved,  would  we  form  consistent  and  exalted 
views  of  the  character  of  God  and  of  his  wondrous 
works.  It  is  not  only  through  human  activity,  that 
the  mind  is  expanded  in  all  its  faculties ;  but  human 
exertions  are  necessary,  that  it  make  use  of  proper 
means,  and  be  engaged  in  suitable  employments. 
Our  dispositions  and  manners  depend  much  on  our 
own  forming.  It  is  true,  that  our  gifts  and  privileges 
are  blessings  from  God ;  but  our  improvement  of  them, 
are  inseparably  connected  with  human  activity. 

5th.  //  is  through  the  blessing  of  God,  that  the  minds 
of  any  are  deeply  impressed  with  a  sense  of  divine  truth  ; 
still  the  agency  or  activity  of  man  is  not  excluded.  It  is 
the  work  of  grace,  tliat  any  of  the  human  race  are 
awakened  and  convicted ;  for  mankind,  in  a  moral 
point  of  view,  are  asleep,  and  do  not  wish  to  be  dis- 
turbed from  their  slumbers.  The  Holy  Spirit  is  the 
great  agent  to  awaken  and  convince  men  that  they 
are  sinners,  and  make  them  feel  their  guilt ;  but  their 
activity  is  necessary  in  order  to  cherish  the  strivings 
of  the  Spirit.  The  light  and  force  of  divine  truth, 
will  now  and  then  break  in  and  shine  into  the  minds 
of  men,  which,  by  their  exertions,  they  may  either 
kindle  or  quench.  To  have  the  mind  habitually  im- 
pressed and  open  to  conviction,  requires  serious 
meditation  and  prayer.  Some  have  their  minds  oc- 
cupied with  light  and  trilling  thoughts,  much  of  their 
time  ;  because  they  are  pleased  with  vain  things,  and 
exent  themselvesto  bar  the  avenues  of  the  soul  against 
the  arrows  of  conviction.  On  the  other  hand,  those 
^vho  have  generally  solemnity  of  mind,  strive  to  banish 
sinful  and  vain  thoughts  as  an  enemy  to  seriousness. 
Some  resort  to  the  pleasures  and  amusements  of  life, 
that  they  may  lose  their  serious,  impressions.  Others 
seek  serious  company  and  religious  conversation ; 
deeply  solicitous,  lest  they  resist  the  strivings  of  the 
'Spirit.    From  experience,  and  li'om  the  warnings  and 


SERMON    Vlli.  101 

cantions  to  men  not  to  quench  the  Holy  Spirit,  we 
may  see  that  human  activity  is  a  means  of  obtaining 
the  blessing  of  having  the  mind  deeply  impressed 
with  a  sense  of  divine  truth. 

6th.  The  work  of  conversion  is  truly  the  work  of  God ; 
yet  human  activity  is  a  means  of  obtaining  this  blessing. 
To  be  converted,  is  to  be  created  anew  in  Christ 
Jesus  unto  good  works.  It  is  to  be  transformed  from 
the  kingdom  of  Satan,  and  to  be  brought  into  the 
kingdom  of  God's  dear  Son.  To  be  brought  out  of 
darkness  into  God's  marvellous  light.  But  it  is  said 
to  be  the  work  of  God,  to  take  away  the  old  and  stony 
heart,  and  to  give  a  new  heart  or  a  heart  of  flesh : 
that  is,  a  heart  of  supreme  love  to  God,  repentance 
for  sin,  faith  in  the  Son  of  God,  and  all  other  christian 
graces.  Yet  mankind  are  commanded  to  make  them 
a  new  heart,  and  to  exercise  holy  or  gracious  affec- 
tions. Hence,  we  may  be  led  to  see  in  the  work  of 
conversion,  that  although  the  Lord  is  the  efficient 
cause,  yet  man  is  active  in  the  work.  Divine  and 
human  agency  are  inseparably  connected  ;  and  both 
essential,  that  the  sinner  may  be  born  again.  In  this 
great  and  all-important,  essential  work,  the  time  and 
degree  of  conviction  are  greatly  varied.  Some,  for 
a  considerable  time,  are  distressed  in  their  souls;  and 
burdened,  as  it  were,  with  the 'pains  of  hell.  Others, 
with  sharp  and  pungent  convictions,  are  quickly  de- 
livered from  the  bondasfe  of  sin  and  death.  Some 
are  more  peculiarly  excited  by  terrour  and  guilt ; 
others  are  most  deeply  impressed  and  affected  in^iew 
of  the  grace,  mercy,  and  forbearance  of  God.  But 
the  eflect  is  the  same ;  from  children  of  darkness  to 
become  children  of  light.  Perhaps  some  are  ready 
to  say  with  Nicodemus,  How  can  these  things  be. 
Receive  light  from  the  words  of  the  text.  Stretch 
forth  thine  hand.  The  man,  sensible  of  his  natural 
inability,  was  stript  of  all  hope  or  confidence  in 
himself;  therefore  his  only  encouragement  and  trust,, 
were  in  the  compassion  and  power  of  the  Saviour. 


102  SERMON    Vllf. 

Thus  he  was  enabled,  and  did  stretch  forth  his  hand. 
Then  let  those  who  despair  of  help  in  themselves, 
on  the  account  of  their  moral  inability,  their  guilt* 
pollution,  and  wretchedness,  submit  themselves  to 
God,  relying  solely  on  his  grace  and  mercy  through 
his  Son,  for  pardon  and  salvation.  This  is  the  straight 
and  narrow  way,  that  children  of  wrath  and  heirs  of 
hell  may  become  the  children  of  God  and  heirs  of 
heaven.  It  is  through  the  grace  of  God  alone,  by 
the  use  of  means  and  human  activity,  that  any  can 
escape  the  wrath  to  come,  and  lay  hold  on  eternal 
life.  Would  any  desire  to  have  the  deadly  leprosy 
of  sin  healed  by  some  pompous,  external  reformation 
or  performance  ?  They  must  be  disappointed  ;  for 
the  great  physician  of  souls,  alone  can  heal  them. 
Let  them  not,  like  Naaman,  despise  the  means  and 
way  which  God  has  appointed,  and  glory  in  the  de- 
vice of  human  wisdom.  None  can  possibly  merit 
heaven :  and  would  they  gladly  purchase  it  with 
silver  or  gold,  as  Simon  Magus  would  the  gift  of 
miracles,  they  and  their  money  must  perish  together. 
As  heavy  laden,  humble,  penitent,  of  a,  broken  and 
contrite  heart,  their  language  must  be,  God  be  mer- 
cilul  to  me,  a  sinner.  It  was  truly  the  work  of  God 
that  the  apostle  Paul  was  converted ;  and  yet  how 
active  was  he  in  the  work.  The  light  from  heaven 
brouglit  him  to  the  earth ;  and,  with  deep  humility, 
he,  trembling  and  astonished,  said,  Lord  what  wilt 
thou  have  me  to  do  ?  And  now.  Behold,  he  prayeth. 
Here  we  have  exhibited  a  most  pungent,  sudden 
conviction,  and  an  instance  of  wonderful  conversion. 
The  trembhng  jailor,under  keen  conviction, cries  out. 
Sirs,  what  must  I  do  to  be  saved  ?  And  with  ready 
and  active  obedience,  he  believed  on  the  Lord  Jesus 
Christ,  and  was  converted.  Then  let  those  who 
are  dead  in  trespasses  and  sins,  arise  and  call  upon 
God,  if  peradventure  the  thoughts  of  their  heart  be 
forgiven  them.  Repentance  is  the  gift  of  God;  yet  it 
is  the  sinner  who  repents  and  awakes  to  newness  ot 


SERMON    VIII.  103 

life.  In  this  view  we  hear  the  command,  Awake  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ 
shall  give  thee  light.  Mankind  naturally  are  willingly 
bound  with  the  bonds  and  adamantine  chains  oi"  sin 
and  death  ;  and  it  is  the  agency  of  the  divine  Spirit, 
which  makes  them  willing  to  be  released,  and  active 
in  being  delivered  from  the  powers  of  darkness. 
They  are  the  willing  slaves  of  sin;  but  divine  grace 
enables  them  to  become  the  willing  servants  of 
Christ.  From  christian  experience,  and  from  the 
examples  recorded  in  the  sacred  oracles,  we  may  be 
led  to  see,  that  huQian  activity  is  connected  as  a 
means  of  obtaining  the  inestimable  blessing  of  con- 
version, which  is  acknowledged  to  be  the  work  of 
God. 

7th.  Human  activity  is  a  means  of  obtaiiiing  the  bless- 
ing of  sanctijication  from  God.  In  conversion  that  good 
work  is  begun,  which  is  to  be  perfected  unto  the  day 
of  Jesus  Christ.  The  soul  that  is  renewed  by  the 
Spirit  of  God,  is  to  grow  in  grace  and  christian 
knowledge.  And  the  one  who  is  active  and  faithful^ 
will  have  his  path  like  that  of  the  just,  which  groweth 
brighter  and  brighter  unto  the  perfect  day.  The 
christian  warfare  cannot  be  successfully  maintained 
without  persevering,  human  exertions  ;  although 
thanks  belongeth  to  God,  who  giveth  the  victory. 
The  scriptural  direction  on  this  subject  is,  Work  out 
your  own  salvation  with  fear  and  trembling;  for  it  is 
God,  who  worketh  in  you  to  will  and  to  do,  of  his 
own  good  pleasure.  Although  believers  are  depend- 
ant on  the  grace  of  God,  that  they  be  moi-e  and  more 
conformed  to  the  image  of  his  Son,  still  their  f activity 
and  exertions  are  not  to  be  diminished.  They  must 
lead  watchful,  prayerful,  and  godly  lives;  and  glorify 
God  in  their  bodies  and  spirits,  which  are  his.  The 
scriptures  abound  with  exhortations,  warnings,  and 
encouragements  towards  believers,  that  they  he  not 
slothful ;  but  fervent  in  spirit,  serving  the  Lord. 
Whilst  they  are  not  to  trust  in  themselves,  but  in  God- 


104  SERMON    VHI. 

who  quickeneth  them :  still  the  manner  in  which  they 
must  trust  in  him,  is  only  by  pressing  forward  toward 
the  mark  for  the  prize  of  the  high  calling  of  God,  in 
Christ  Jesus.     Hence  human  activity  is  a  means  of 
obtaining  the  blessing  of  sanctiiication  from  God. 

IMPROVEMENT. 

1st.  If  human  activity  is  a  means  of  obtaining 
blessings  from  God,  then  we  may  see,  that  they  who 
neglect  the  means  of  grace,  neglect  their  own  salvation. 
We  have  seen  from  this  subject,  that  bath  in  the 
natural  and  moral  worlds  the  Lord  has  established 
means  in  order  to  obtain  blessings ;  and  they  who 
neglect  them,  forsake  their  own  mercies.  The  means 
of  the  gospel  are  external  and  internal.  The  exter- 
nal, are  the  Sabbath,  the  preaching  or  reading  of  the 
word,  and  other  opportunities  of  instruction.  The 
internal,  are  serious  meditation,  reflection,  secret 
prayer,  and  a  determination  to  shun  evil  and  cleave 
to  that  which  is  good.  And  whilst  we  behold  some 
highly  prizing  the  means  of  grace,  we  may  see  them 
lio-htly  esteemed  by  others.  So  whilst  the  same 
means  are  proving  a  savour  of  life  unto  life  to  some,  to 
others  they  are  a  savour  of  death  unto  death.  Gospel 
means  serve  either  to  render  the  mind  serious,  and  re- 
new the  heart ;  or  they  serve  to  harden  those  who  re- 
sist them.  They  must  prove  means  of  conviction,  con- 
version, sanctification,  and  salvatio/i;  or  of  an 
aggravated  condemnation.  They  will  not  remain 
void  ;  but  will  be  a  means  of  preparing  for  heaven, 
or  of  sinking  the  soul  deeper  in  hell.  It  is  a  solemn 
truth,  that  to  neglect  the  means  of  grace,  is  to  neg- 
lect our  own  salvation. 

2d.  If  human  activity  is  a  means  of  obtaining 
blessings  from  God,  by  contrast  we  may  see,  that 
there  must  be  activity  to  draw  down  his  curse.  Some 
people  imagine  sin  to  be  a  mere  calamity  sent  upon 
them,  which  they  abhor,  and  from  which  they  are 
groaningj   to  be  delivered.     But  would   they  open 


SERMON   Mil.  J  05 

their  eyes,  they  would  see  that  they  roil  sm  as  a  sweet 
morsel  under  their  tongues,  and  that  they  are  not 
anxious  to  be  freed  from  it ;  but  only  from  the  ways 
of  sin,  which  is  the  second  death.  They  who  drink 
down  iniquity  as  the  ox  drinketh  water,  love  all  the 
sins  in  which  they  indulge ;  although  they  may  dread 
their  future  puaishment.  Do  any  imagine  that  necessi- 
tyor  fate  has  fast  bound  them  with  the  slavish  chains 
of  sin  ?  Mistaken  souls !  Their  own  activity,  their 
repeatedly  hardening  their  hearts  against  the  truth, 
their  fixed  habits  of  sinning,  are  the  barriers  and 
mountains  in  the  way^f  their  salvation.  They  are 
the  active  agents  in  forming  their  shackles  of  sin ; 
and  slav'es  to  Satan,  not  by  fatality,  but  by  being 
willingly  led  as  his  captives.  Let  not  any  be  deceived, 
and  imagine  they  hate  sin,  merely  because  they  have 
a  slavish  fear  of  punishment.  They  who  hate  it, 
seek  to  be  delivered  from  its  internal  dominion,  as 
from  a  loathsome  and  deadly  leprosy  of  soul.  They 
fold  not  their  hands  together  in  idle  wishes,  but  awake 
to  righteousness.  To  be  dead  in  sin  is  not  a  mere 
calamity,  but  it  is  to  be  active  in  the  ways  of  unright- 
eousness, and  to  love  the  paths  of  disobedience. 

3d.  From  this  subject  we  may  see,  that  a  person 
may  be  brought  near  the  kingdom  of  God,  and  still  fail  of 
salvation.  Although  conversion  is  an  instantaneous 
work,  wrought  by  the  Spirit  of  God,  yet  there  are 
previous  stages  of  awakening  and  conviction.  And 
a  person  may  he  brought  near  that  stedfast  degree  of 
seriousness  and  anxiety  for  his  soul,  in  which  the 
Lord  generally  shows  mercy,  and  yet  go  back.  He 
may  by  degrees  turn  back  from  the  very  gate  of 
heaven,  and  at  last  have  his  conscience  seared  as  with 
a  hot  iron.  An  affecting  and  alarming  truth,  which 
should  sink  with  deep  weight  into  the  minds  of  the 
thoughtful.  How  heart-rending  must  it  be  to  any  in 
wo,  to  look  back  into  this  world,  and  see  that  they 
were  just  entering  into  the  kingdom  of  God,  and  yet 
failed  of  salvation. 

14 


106  SERMON   VIII. 

4th.  The  sul^ject  naturally  suggests    the  niquiry, 
Why  stand  ye  here  all  ihe  day  idle?    Whether  at   the 
sixth,  ninth,  or  eleventh  hour,  the  Saviour  Ccills  to 
work  in  his  vineyard.     Then  let  youth,  middle  aged, 
and  aged,  feel  interested  in  this  subject,  and  work 
while  it  is  called  to-dny  ;  for  the  night  shortly  coineth 
in  which  no  man  can  work.     There  is  work  enough 
yet  to  do,  and  the  reward  is  as  great  and  glorious  as 
is  worthy  a  God  to  bestow.      Flenven,  e{^rlh,and  hell, 
call  loudly  upon  all  to  be  active  in  doing  the  will  of 
their  heavenly  Father.     Time  and  eternity  present 
motives  of  infinite  magnitude.     The  salvatici  oi  the 
soul  demands.  That  whatsoever  thy  hand  findeth  to 
do,  do  it  with  thy  might.     Shall  a  mortal  creature  in 
view  of  his  immortal  interests,  remain  idle  ?  Rather 
by  activity  let  us  bear  much  fruit  towards  God,  that 
so  a  glorious  entrance  shall  be  administered  into  the 
kingdom  of  his  Son  in  eternal  life.     Amen. 


SERMON  IX. 

THE    VALUE    AND    USE    OF    MONEY 


Ecclesiastes  x.   19. 
Money  answereth  all  things. 


JL  O  esteem  e\evy  thing  according  to  its  real  worth, 
is  the  part  ot"  true  wisdom.  But,  for  this  it  is  neces- 
sary to  have  correct  views  of  things  earthly  and  tem- 
poral :  and  of  those  that  are  heavenly  and  eternal. 
As  mankind  are  in  a  state  of  apostacy  from  Cod,  they 
are  prone  to  idolize  the  good  things  of  this  life,  and 
to  make  temporary  pleasures  their  chief  joy.  On 
the  other  hand,  some  of  a  religious  and  melancholy 
turn  of  mind,  have  turned  away  from  the  sweets  of 
social  life,  have  sought  solitary  retreat,  shut  them- 
selves up  in  cells,  and  lived  a  secluded  and  monas- 
tick  life.  But,  still  it  is  true,  the  Lord  has  given  to 
man  the  world  to  be  used,  though  not  to  be  abused. 
Earthly  enjoyments  should  not  be  viewed  with  indif- 
ference, for  they  demand  gratitude  and  thankfulness. 
It  is  only  by  comparison,  or  by  contrasting  thtm  with 
the  glorious  and  eternal  blessings  of  the  gospel,  that 
they  are  to  be  considered  as  vanity,  and  to  sink  into 
nothing.  All  the  blessings  of  this  life  are  worthy  of 
some  attention  j  and  says  Solomon,  Money  answereth 
all  things. 

The  experience  of  every  one,  as  well  as  other 
passages  of  scripture,  evince  that  the  word  o//,  is 
not  used  in  this  place  in  its  universal  and  unlimited 
import.  Money  will  not  answer  all  things,  in  every 
respect  that  might  be  mentioned  ;  but  still,  in  a  cer- 
tain sense,  it  is  true,  that  it  does  or  would  answer  all 
things.      It  answers  for  all  the  purposes  for  which  it 


I  on 


SERMON  IX. 


3s  designed.  There  is  a  value  attached  to  it,  which 
renders  it  useful ;  and  for  which  it  is  desirable  to  be 
obtained.  No  doubt  the  true  import  of  the  words  of 
the  text  is  this,  Money  will  answer  all  things  as  it 
respects  the  purposes  of  commerce.  In  order  to 
illustrate  this  idea,  I  shall  undertake  to  show  the 
value  and  use  of  money,  by  noticing  some  desirable 
purposes  which  it  answers. 

1st.  For  money  the  necessities  of  life  may  he  obtained. 
it  will  buy  food  and  raiment  for  the  sustenance  of  life. 
Although  mankind  are  directed  to  seek  first  the  king- 
dom of  God  and  his  righteousness,  still  it  is  essential 
to  human  existence,  that  the  body  be  fed  and  clothed. 
That  bread  of  life  which  cometh  down  from  heaven, 
is  infinitely  more  valuable  for  the  soul  than  earthly 
bread  is  for  the  body  ;  but  this  truth  does  not  in  the 
least  invalidate  the  fact,  that  without  provision  for 
eating  and  drinking,  death  would  be  the  inevitable 
consequence.  And  no  case  perhaps  can  be  men- 
tioned, where  food  and  raiment  could  not  be  obtained 
from  any  one  for  money,  unless  in  a  time  of  siege  or 
necessity,  when  individuals  would  only  have  a  bare 
pittance  merely  sufficient  to  prevent  final  starvation. 
As  it  is  important,  that  life  should  be  prolonged ;  so 
is  it  equally  necessary,  that  the  means  of  life  be 
procured.  But  money  is  the  most  convenient,  advan- 
tageous, and  effectual  for  this.  Various  other  things 
might  be  mentioned  as  the  necessities  of  life,  and 
they  might  be  obtained  by  various  means  of  com- 
merce ;  yet  certainly  money  will  have  the  pre-emi- 
nence as  the  best  circulating  medium. 

2d.  Money  is  valuable  ;  for  with  it  not  only  the  necessi^ 
ties^  but  the  varied  comforts  and  conveniences  of  life  may 
he  procured.  The  privileges  and  enjoyments  of  this 
world  are  many  and  greatly  diversified.  And  though 
they  be  not  essential  to  mere  existence  or  subsist- 
ence ;  still  they  are  desirable,  and  worthy  of  some 
degree  of  attention.  It  is  not  only  commendable  to 
seek  for  food,  bi:t  for  that  which  is  wholesome  and 


SERMON    IX.  lOy 

agreeable;  and  to  procure  that  raiment,  which  is 
decent.  To  eat  and  drink  of  the  bouiities  of  Provi 
dence,  those  thirigs  that  are  palatable,  is  no  sin;  for 
they  are  the  gifts  of  God  to  be  used  with  delight, 
and  to  be  received  as  mercies  and  favours,  bestowed 
by  an  invisible  hand.  To  be  clothed  in  a  manner 
suitable  to  the  age  and  society  in  which  we  live,  is 
becoming ;  and  they  who  are  prosperous,  certainly 
may  dress  genteely  without  being  censured.  A  small, 
tight  hut  might  shelter  from  the  inclemencies  of  the 
weather ;  but  money  gives  an  ability  to  erect  a  build- 
ing more  for  taste,  elegance,  convenience,  and  enjoy- 
ment. Many  men  are  able  to  pertbrm  journeys  on 
foot ;  and  others  are  obliged  to  prosecute  them 
with  an  inferiour  beast,  and  an  inconvenient  carriage. 
But  who  would  not  wish  to  travel,  whether  for  busi-- 
ness  or  pleasure,  with  excellent  equipage,  that  he 
may  journey  with  ease  and  appear  with  respocta- 
bility  ?  Money  furnishes  the  most  ready  and  desirable 
means  of  conveyance,  whether  by  water  or  land;  gives 
a  person  the  power  of  visiting  cities  and  countries, 
museums  and  monuments,  and  other  interesting 
works  both  of  nature  and  art.  It  was  money  which 
enabled  Solomon  to  make  great  works,  to  build 
houses,  to  plant  vineyards,  to  make  gardens  and 
orchards,  to  plant  trees  in  them  of  all  kinds  of  fruits, 
and  to  have  many  other  of  the  conveniences  and 
delights  of  life.  It  is  true,  the  poor  have  no  right  to 
complain,  or  to  murmur  aa;ainst  the  Providence  of 
God;  but  to  be  grateful  for  the  favours  they  enjoy,  and 
thus  be  content  with  their  situation.  For  theln  to  be 
uneasy,  dissatisfied,  and  restless,  is  a  sin.  Notwith- 
standing the  wealthy  have  superiour  advantages; 
and,  as  they  are  boui  d  to  be  more  thankful,  this 
shows  that  their  situation  is  more  eligible.  Ami 
although  none  may  envy  those  whose  circumstances 
in  life  are  far  more  agreeable  and  honourable  than 
theirs,  still  they  are  encouraged  to  use  all  prudent 
and  lawful  means,  that  they  may  possess  and  enjoy 


iiU  SERMON'    IX. 

the  varied  earthly  comforts,  even  in  abundance.  The 
conveniences,  privileges,  and  enjoyments  in  our 
present  state  are  innumerable ;  hence  we  may  see, 
how  valuable  and  useful  is  money ;  for  it  brings  them 
all  within  our  reach,  and  exalts  our  station  in  life. 

3d.  Money  enables  those  who  have  it,  to  buy  and 
sell  to  advantage,  and  to  increase  their  property  by 
improving  times  and  opportunities.  The  trite  ex- 
pression, that  money  begets  money,  has  much  truth 
in  it;  and  it  might  be  illustrated  and  proved  in  vari- 
ous ways.  The  inter^^st  which  the  principal  com- 
mands, to  those  who  have  considerable  sums  of 
money,  yields  them  a  comfortable  support.  Almost 
every  thing  in  the  commercial  or  bartering  world, 
may  be  obtained  for  it  at  a  lower  rate  than  can  be  done 
for  other  commodities.  A  man  may  be  a  speculator, 
and  yet  be  an  honest  man  ;  or  be  free  from  the  charge 
of  gdnding  the  face  of  the  poor.  He  may  purchase 
the  property  of  his  neighbour  at  a  fair  price,  when  it 
is  low,  and  do  him  a  kindness.  If  it  afterwards  rise 
in  value,  he  may  dispose  of  it  at  an  p.dvanced  price, 
without  injuring  any  one,  although  his  money  has 
given  him  an  important  advantage.  How  often,  and 
how  many  men  feel  themselves  straightened  in  their 
circumstances,  and  unable  to  prosecute  their  busi- 
ness advantageously  for  the  want  of  the  valuable, 
convenient,  circulating  medium.  Kow  desirable  then 
to  have  some  in  possession,  or  at  command. 

4th.  Money  gives  an  ability  to  prosecute  studies, 
in  order  to  acquire  a  liberal  education.  To  a  person 
having  *a  taste  for  improvement,  it  would  be  very 
gratifying  to  have  the  ability  to  purchase  a  variety  of 
interesting  books  in  order  to  have  an  extensive  libra- 
ry. To  be  able  to  obtain  a  good  education,  or  to  be 
well  versed  in  the  several  branches  of  useful  litera- 
ture, is  an  object  of  importance  to  every  one.  But 
many,  in  many  parts  of  our  highl}'  favoured  land,  are 
denied  this  for  the  want  of  money.  How  must  the 
heart  of  every  parent  who  is  interested  in  the  pros- 


SERMON    IX.  ill 

pect,  respectability,  and  welfare  of  his  children,  glow 
with  a  laudable  desire  to  see  them  well  instructed  in 
the  necessary  and  polite  arts  and  sciences.  But 
money  can  send  youth  to  a  good  school,  an  excellent 
academy,  or  to  a  celebrated  college,  if  expedient. 
To  be  well  educated  and  informed,  is  not  a  mere  or- 
namental accomplishment ;  but  it  is  to  have  the  mind 
enlarged,  and  to  be  prepared  for  more  extensive  use- 
fulness. It  is  education  that  improves  superiour  tal- 
ents; that  brightens,  polishes,  and  enlarges  moderate 
ones.  How  useful  then  is  money  to  furnish  all  aids, 
means,  and  opportunities  of  improvement ! 

5th.  Money  is  sometimes  the  means  of  lengthen- 
ing out  the  lives  of  mankind.  Not  that  all  the  gold 
and  silver  in  the  world  can  purchase  a  release  one 
hoar  from  death,  or  that  they  can  procure  the  gift  of 
miraculous  healings.  •  The  contrary  of  this,  is  taught 
in  the  answer  of  Peter,  to  Simon  the  sorceror,  when 
he  said.  Thy  money  perish  with  thee,  because  thou 
hast  thought  that  the  gift  ol  God  may  be  purchased 
with  money.  Not  only  do  some  sinful  courses  cause 
some  of  the  wicked  not  to  live  out  half  their  days; 
but  poverty  and  the  want  of  means,  do  shorten  the 
lives  of  some.  Let  two  examples  be  mentioned,, 
Thousands  who  have  been  verging  to  a  fatal  disease, 
have  had  the  ability  to  journey,  to  experience  a 
favourable  climate,  and  to  bring  to  their  aid  every 
possible  remedy ;  and  these  have  been  the  means  of 
restoring  their  health,  and  adding  years  to  their  days.. 
But  thousands  of  others  in  the  same  circumstances 
of  declining  health,  have  been  unable  to  enjoy  simi- 
lar means  and  advantages ;  and  they  soon  are 
brought  to  a  sick  and  dying  bed.  Again,  thousands 
have  been  attacked  with  some  threatening,  fatal, local 
complaint ;  but  their  ability  procured  speedy  and 
most  skilful  medical  aid,  and  their  lives  have  been 
prolonged.  Thousands  of  others  alike  afflicted,  have 
been  unable  to  obtain  the  most  eminent  and  skilful 
physicians,  and  have  fallen  a  ready  prey  to  their  ra- 


112  SERMON    IX. 

ging  disease.  How  valuable  and  useful,then,is  monej?^'. 
And  the  scriptures  do  not  teach  that  money,  but  thai 
the  love  of  money  is  the  root  of  all  evil.  A  covetous 
desire  of  getting,  and  an  avaricious  disposition  of 
hoarding  up  earthly  treasures,  are  the  sole  ground  of 
any  inconvenience  or  injury.  Moreover,  we  are 
taught.  They  that  will  be  rich,  fall  into  temptation 
and  a  snare,  and  into  many  and  hurtful  lusts,  which 
drown  men  in  destruction  and  perdition.  But  this 
expression  teaches  the  wrong  pursuit  and  abuse  of 
the  manifold  blessings  of  life.  An  anxiety  merely  to 
be  rich,  manifests  a  sordid  disposition,  and  discovers 
a  wicked  heart.  To  be  influenced  by  such  a  spirit 
or  motive,  in  accumulating  property,  is  base  and 
criminal.  Certairdy  every  one  would  wish  to  be  in 
comfortable  circumstances  ;  and  to  be  rich,  is  no  sin. 
Riches  may  be  abused  or  they  may  be  sought  unlaw- 
fully. But  as  money  answers  all  things,  as  it  respects 
the  purposes  of  commerce  and  the  conveniences  of 
life,  so  in  some  instances  it  is  the  means  or  occasion 
of  lengthening  out  life. 

6th.  Money  enables  mankind  to  assist  the  poor,  and 
relieve  the  distressed.  And  certainly  this  is  not  a  trifling 
consideration  to  a  person  of  a  generous  and  humane 
disposition.  The  mind  that  is  possessed  of  only  the 
common  feelings  of  humanity,  must  experience  agree- 
able sensations  in  relieving  the  distresses  of  man- 
kind; and  to  be  unable  to  do  this  for  the  want  of  moneys 
would  be  painful  to  the  same  mind.  Is  it  desirable 
and  gratifying,  now  and  then  to  give  aid  to  our  needy 
fellow  mortals  ?  How  pleasing,  and  what  abundant 
ioy,  then,  would  arise  to  a  liberal  soul,  to  have  the 
power  to  be  able  always  to  give  some  assistance  or 
relief  to  a  fellow  sufferer,  even  as  often  as  the  expe- 
diency of  giving  might  be  known.  The  scriptures 
declare,  It  is  more  blessed  to  give  than  to  receive. 
Then  not  to  be  able  to  give  to  proper  objects  of 
charity,  must  be  considered  as  an  affliction,  and 
should   be  numbered   as  one  of  the  calamities  of 


SERMON    IX.  iJ3 

human  lite.  How  much  a  man  can  promote  liumaii 
happiness,  who  is  both  able  and  willing  to  be  charit- 
able, according  to  the  dictates  of  wisdom  and  con- 
science. And  how  have  the  breasts  of  many  been 
pained,  because  their  circumstances  were  such  that 
they  iiad  not  money  to  assist  the  poor,  nor  relieve  the 
distressed. 

7  th.  Money  is  necessary  for  the  support  of  society^  and 
for  effecting  important  enterprises.  Civil  institutions, 
that  are  of  much  importance,  are  attended  with  con- 
siderable expense.  As  the  framing  and  supporting 
of  wise  and  wholesome  laws,  deeply  interest  any 
community,  so  money  may  be  said  to  be  a  spring  to 
its  exertion  and  prosperity.  The  branches  of  social 
society  are  various,  and  no  one  of  them  can  flourish 
without  the  means  of  support  from  persons  of  pro- 
perty. The  .stated  preaching  of  the  gospel  is  one  of 
the  greatest  blessings  with  which  any  people  was 
ever  yet  favoured.  But,  for  a  divine  to  be  skilful  or 
eminent  in  his  profession,  he  should  not  be  perplexed 
with  secular  concerns.  Then,  if  a  people  would 
support  a  minister  of  the  gospel  comfortably,  they 
will  be  under  the  necessity  of  contributing  liberally 
according  to  their  ability.  Any  great  undertaking  of 
publick  utility,  demands  large  sums  of  money.  How 
important  are  good  roads,  bridges,  and  canals  !  How 
useful  and  valuable,  then,  the  means  by  which  they 
are  made  !  How  have  the  most  useful  inventions  and 
machines  had  their  origin  from  money  !  How  impor- 
tant is  an  able  attorney  in  a  weighty  and  critical 
cause !  But  his  best  fee  is  money.  How  valuable 
then,  how  desirable ! 

8th.  It  is  by  money,  thai  the  gospel  and  its  attendant 
blessings  are  sent  from  Christian  lands.,  to  those  that  arc 
Heathen  or  Pagan.  Is  our  own  land  highly  favoured 
of  heaven,  as  it  respects  the  means  and  glorious 
privileges  of  the  gospel  ?  To  our  forefathers,  and 
even  to  other  nations  we  are  indebted  for  these ;  as 
they  flow  to  us  in  consequence  of  their  exertions  and 

15 


114  SERMON    IX. 

expenditures.  Are  those  nations,  who  are  yet  gro- 
pinoj  in  moral  darkness,  to  enjoy  the  enlightening  and 
benign  inlluence  of  the  gospel?  The  money  of  chris- 
tian societies,  is  to  be  the  medium  of  effecting  such 
unspeakable  blessings.  And  must  not  a  heart  of 
charity  or  humanity  grieve,  to  have  httle  or  no  part 
in  this,  for  the  want  of  ability  ?  How  desirable  to 
serious  and  reflecting  minds,  to  have  a  dollar  to  spare 
frequently,  to  send  a  Bible  and  Testament  to  some 
destitute  poor  family  !  When  we  hear  of  the  labours 
and  successes  of  domestick  or  foreign  missionaries, 
do  not  our  hearts  burn  to  give  a  helping  hand  by  our 
alms,  as  well  as  by  our  prayers  ?  if  we  are  unable  to 
comprehend  the  extensive  and  blessed  eflfects  ol  such 
exertions,  we  may  see  that  money  is  calculated  to 
answer  very  desirable  purposes.  How  does  it  answer 
not  only  all  the  purposes  of  commerce,  but  what 
charitable  and  benevolent  ends  are  promoted  by  this 
means ! 


IMPROVEMENT. 

1st.  If  money  is  so  valuable,  and  answers  so  many 
important  purposes  as  we  have  heard,  then  this  sub- 
ject must  come  with  a  reproof  to  the  idle  and  prodigal 
like  a  two-edged  sword.  Is  any  one  denied  ttie  privi- 
leges and  enjoyments,  which  have  been  mentioned, 
a  d  is  he  unable  to  bear  asuitable  part  in  the  support  of 
the  various  branches  of  society  for  the  want  of  mo- 
ney? But  why?  Have  idleness,  or  prodigality  rendered 
him  unable  ?  Then  how  should  mortitication,  shame, 
and  conscience  be  awake  in  his  breast.  His  inability 
is  for  his  disgrace  before  men,  and  his  guilt  before 
God.  The  acquisition  of  earthly  good  things  de- 
mands seasonable  attention,  and  forbids  that  time  be 
squandered  in  sloth  or  rioting.  If  any  one  is  in  a 
state  of  poverty,  to  whose  conduct,  industry,  econ- 
omy, and  frugality  bear  favourable  testimony,  such 
an  one  is  a  worthy  person,  and  deserves  not  only  pity, 
l?ut  <;onsolation  and  assistance  frpni  Jiis  fellow  men. 


SERMON    IX.  115 

They,  who  by  their  criminal  conduct,  render  them- 
selves unable  to  bear  their  part  in  the  various  duties 
of  social,  civil,  or  religious  Hfe,  do  at  the  same  time, 
render  themselves  the  nuisances  of  the  world,  and 
the  burden  of  mankind.  The  idle  and  prodigal  do 
not  only  depriv^e  themselves  of  the  various  comforts 
metitioned,  but  they  heap  up  manifold  calamities  and 
sorrows  upon  others. 

.  2d.  If  money  will  answer  so  many  desirable  pur- 
poses as  we  have  seen;  then  we  may  conclude,  that 
true  religion  is  incomparably  excellent^  und  the  one  thing 
needful.  This  is  what  will  answer  and  effect  that 
which  money  was  never  designed  to  do.  This  is 
calculated  to  give  true  submission  and  contentment 
in  a  state  of  affliction  and  poverty ;  and  thus  render 
the  poor  man  hnppy,and  in  a  certain  sense, rich.  This 
gives  peace  to  a  troubled  conscience,  is  a  balm  for 
a  broken  and  contrite  heart,  and  enables  the  soul  to 
sing  the  triumphant  song  of  victory,  in  the  solemn  hour 
of  death.  This  is  indeed  wisdom  and  excellence,  which 
avails  in  time,  and  flourishes  in  eternity.  Says  Solo- 
mon, Happy  is  the  man  that  findeth  wisdom,  and  the 
man  that  getteth  understanding.  For  the  merchan- 
dise of  it  is  better  than  the  merchandise  of  silver  ; 
and  the  gain  thereof,  than  fine  gold.  She  is  more 
precious  than  rubies ;  and  all  the  things  thou  canst 
desire,  are  not  to  be  compared  unto  her.  Length  of 
days  is  in  her  right  hand;  and  in  her  left  hand,  riches 
and  honour.  Her  ways  are  ways  of  pleasantness; 
and  all  her  paths  are  peace.  She  is  a  tree  of  life  to 
them  that  lay  hold  upon  her ;  and  happy  is  every  one 
that  retaineth  her.  How  excellent  and  essential 
then,  this  heavenly  treasure,  these  durable  riches, 
which  will  avail  when  time  shall  be  no  longer ;  and 
crown  the  soul  with  glorious  immortality. 

3d.  If  money  is  calculated  to  answer  all  the  pur- 
poses of  commerce,  and  many  other  valuable  purpo- 
ses in  life,  then  it  is  proper  to  be  ajflicted,  and  grieve  for 
the  loss  of  property.    Sometimes  by  fire,  or  at  sea,  or  by 


IIG'  SERMON    IX. 

the  knavery  ojf  a  neighbour,  a  man  is  at  once  stript 
of  a  fortune,  and  deprived  of  all  his  earthly  sul)stance. 
But  such  losses  are  real  calamities,  and  are  reasons 
why  we  should  be  afflicted  in  some  measure.  If  we 
are  not  to  be  insensible  to  the  advantages  of  pro- 
perty, surely  we  are  not  to  be  insensible,  that  it  is  a 
disadvantage,  and  a  natural  evil  when  we  are  sud- 
denly deprived  of  an  earthly  treasure.  Then  we 
may  clearly  see,  in  the 

4th.  Place,  that  to  he  destitute  of  a  heavenly  treasure, 
demands,  that  for  this  2ve  should  be  much  more  griev- 
iously  ajfticted.  If  property  has  some  value,  the  pearl 
of  great  price  is  infinitely  more  valuable.  But  it  may 
be  lost.  How  solemn  and  striking  the  inquiry  of  the 
Saviour  \  What  shall  it  profit  a  man,  if  he  shall  gain 
the  whole  world  and  lose  his  own  soul }  or  what 
shall  a  man  give  in  exchange  for  his  soul .''  It  is  an- 
swered in  the  Psalms,  That  the  redemption  of  the 
soul  ceaseth  for  ever.  Surely,  then,  there  is  abundant 
reason  for  impenitent  sinners,  for  all  who  have  not 
believed  to  the  saving  of  their  souls ;  and  by  evan- 
gelical repentance  made  their  peace  with  God,  to  be 
afflicted  and  mourn  in  the  anguish  of  their  spirit. 

5th.  Then  let  us  hear  the  conclusion  of  the  whole 
matter  :  bear  God  and  keep  his  commandments  ;  for  this 
is  the  lohole  duty  of  man.  But  tcT  do  this  we  must 
neglect  neither  temporal  nor  eternal  concerns.  We 
must  let  the  things  of  time  have  their  proper  place  : 
and  those  of  eternity,  their  due  weight.  A  man  who 
has  proper  views,  and  who  is  under  the  proper  influ- 
ence of  a  christian  spirit,  will  have  a  suitable  regard 
for  earthly  concerns  and  enjoyments,  and  will  not  be 
slothful  in  business ;  while  he  is  fervent  in  spirit, 
serving  the  Lord.  What  an  unspeakable  privilege 
that  we  may  pursue  and  enjoy  all  the  endearments  of 
life ;  and,  at  the  same  time,  have  our  afTcctions  on 
things  above,  and  be  laying  up  a  glorious  treasure 
for  eternity.  How  happy  must  that  man  be,  whose 
f  onduct  is  consistent  in  the  thing?  of  this  world  and 


SERMON    IX.  117 

In  those  of  religion.  May  industry  and  economy, 
liberality  and  charity,  and  a  heart  devoted  to  the 
service  of  God,  be  our  happy  lot  in  time.  May  we 
be  the  servants  of  Christ,  by  seeking  to  obey  all  the 
commands  of  his  Blather,  and  at  last  hear  the  blessed 
plaudit,  of  Well  done,  good  and  faithful  servants, 
enter  ye  into  the  joy  of  your  Lord.     Amen. 


SERMON  X. 

THE    SERVICE    OF    GOD    AND    MAMMON    IMPOSSIBLE^. 


Matthew  vi.  24. 
Ye  cannot  serve  God  and  Mammon. 

X  HIS  is  the  declaration  of  him,  who  spake  as  never 
man  spake.  It  contains  an  important  truth,  which 
should  be  clearly  unders  tood ;  for  errour  in  our 
faith  is  most  intimately  connected  with  erroneous 
practice.  As  mankind  by  nature  have  hearts  of 
enmity  against  God,  so  they  are  opposed  to  his  true 
character,  his  providential  government,  and  righteous 
requirements.  Notwithstanding,  the  fancied  good- 
ness  of  men,  ev^en  in  an  unrenewed  state,  cause  many 
to  be  slow  of  heart  to  believe  that  the  Lord  has  a 
controversy  with  them.  And  though  they  read,  yei 
how  little  do  they  realize,  That  the  friendship  of  the 
world  is  enmity  with  God;  that  whosoever,  therefore, 
will  be  a  friend  of  the  world,  is  the  enemy  of  God. 
Great  exertions  are  necessary  to  convince  them  of 
their  true  apostate  character  and  condition ;  for  they 
plead  they  are  not  sensible  of  the  odious  nature  and 
criminality  of  the  moral  exercises  of  their  hearts. 
Perhaps  they  confess,  they  have  not  done  much  in 
their  Hves  to  please  God  ;  still,  they  hope  to  be  pitied 
for  their  imperfections,  since  they  have  never  been 
guilty  of  any  very  great,  outbreaking  sins.  And 
though  with  hearts  supremely  attached  to  the  world, 
they  think  to  render  service  acceptable  to  God.  But, 
in  opposition  to  such  views,  the  Saviour  declares,  No 
man  can  serve  two  masters ;  for  either  he  will  hate 
the  one,  and  love  the  other ;  or  else  he  will  hold  to 


SERMON  X.  119 

the  on<s,  and  despise  the  other :  Ye  cannot  serve  God 
and  Mammon. 

Mammon  is  a  Syriack  word  for  riches,  and  is  sig- 
nificant of  any  earthly  treasure  or  interest.  Hence,  we 
are  taught  i;i  the  words  of  the  text,  the  impossibihty 
of  beiiig  tiie  servants  of  both  God  and  the  world. 
And  the  term,  wojU^  is  to  be  understood  in  its  most 
extensive  import ;  a?ul  to  include  a!)y  earthly  good, 
possession,  honour,  pleasure,  or  enjoyment  whatever. 

That  we  may  have  a  clear  view  of  this  subject,  a 
few  observations  will  be  made  to  point  out  the  cha- 
racter of  a  true  and  faithful  servant.  Every  one  must 
be  sensible,  that  there  is  an  essential  difference  in  its 
very  nature  between  any  service  that  is  mercenary, 
and  that  which  is  loyal. 

Then  a  true  and  faithful  servant  is  one,  who  devotes 
his  whole  time  to  the  service  of  his  master,  and  who 
exerts  all  his  skill  and  ability  to  promote  his  master's 
interest,  from  a  spirit  of  cheerfulness  or  voluntary 
obedience.  The  time  of  a  servant  is  not  his  own; 
but  his  master's,  to  whom  he  belongs,  and  whose 
property  he  is.  And  a  faithful  servant  will  not  spend 
this  time  in  idleness,  or  vain  amusements,  nor  forsake 
the  service  of  his  master,  to  attend  the  concerns  of 
others.  A  servant,  who  is  not  devoted  to  his  master's 
interest,  but  absents  his  business,  is  called  unfaithful. 
On  the  contrary,  the  one  who  is  faithful,  is  ever 
ready,  at  the  call  of  his  master,  to  engage  in  his 
employment;  for  he  considers  his  time  and  service 
as  the  proper  claim  of  the  one  to  whom  he  belongs. 
Moreover,  a  faithful  servant  will  exert  all  his 
talents,  and  improve  every  seasonable  opportunity, 
to  promote  his  master's  interest.  A  servant  might  be 
daily  employed  about  the  requirements  of  his  master, 
and  yet  not  execute  them  according  to  his  knowledge 
and  capacity.  But  such  an  one  would  be  like  a 
mere  mercenary  hireling ;  for  a  (rue  and  faithful  ser- 
vant will  prosecute  the  concerns  of  his  master  with 
His  utmost  skill  and  ability. 


1120 


SERMON    X. 


Moreover,  a  loyal  servant  is  one  who  is  pleased 
with  his  master,  and  cordially  engages  in  his  service. 
A  master  could  put  no  confidence  in  his  servant,  if 
he  were  not  attached  to  him  from  upright  affections 
of  heart.  He  could  not  safely  trust  him  with  his 
affairs,  except  his  eye  were  upon  him,  if  he  did  not 
render  cheerful  obedience.  Doubtless  all  will  grant 
how  essential  it  is,  that  a  servant  be  pleased  with  his 
master,  and  heartily  engage  in  his  service,  in  order 
to  have  the  character  of  a  true  and  faithfid  servant. 

Now  let  us  notice  some  of  the  claims  of  God  and 
Mammon,  and  from  their  contrast  we  may  see  the 
impossibility  of  serving  both. 

I'he  Lord  demands  us  to  spend  all  our  time,  and 
employ  all  our  talents  in  his  service,  from  a  heart  of 
supreme  love  to  his  character,  and  with  a  spirit  of 
filial  obedience.  Time  is  the  only  state  of  proba- 
tion for  mortals  to  prepare  for  eternity;  hence  the 
command,  Fear  God  and  keep  his  commandments, 
for  this  is  the  whole  duty  of  man.  Then  the  great 
end  of  our  being,  is  to  serve  the  Lord  in  all  our  ways ; 
and  thus  lay  up  durable  riches,  and  secure  a  glori- 
ous and  everlasting  inheritance. 

But  more  particularly  the  Lord  enjoins  it  upon  us 
to  regard  him  in  all  the  common  concerns  of  life. 
Whether  therefore,  ye  eat,  or  drink,  or  whatsoever 
ye  do,  do  all  to  the  glory  of  God.  All  our  worldly 
concerns  must  be  subservient  to  his  will,  and  the  in- 
terest of  his  moral  kingdom.  If  we  have  property, 
or  learning,  or  extensive  influence  in  society,  they 
must  be  devoted  to  his  service.  Even  when  Ave 
labour  for  the  necessities,  comforts,  and  convenien- 
ces of  life,  we  must  not  esteem  these  as  our  trea- 
sure ;  but  set  our  affections  on  things  above,  and  be 
laving  up  for  ourselves  a  treasure  in  heaven. 

But  Mammon  says,  Regard  worldly  concerns  with 
special  care,  and  be  satisfied  with  a  portion  beneath 
the  sun.  Idolize  riches,  if  you  have  them  ;  and  if  not, 
let  your  whole  soul  pant  for  them,  or  for  some  earthly 


SERMON    X.  i21 

j^ood,  as  the  one  thing  needful.  If  you  pursue  worldly 
pleasures  and  advantages  with  such  neghgence,  as  to 
let  your  thoughts  be  wandering  to  the  heavens  as 
your  chief  joy,  you  have  no  great  regard,  for  me, 
therefore  I  cannot  call  you  my  servant. 

The  Lord  enjoins  it  upon  us  to  be  honest  in  all  our 
dealings  with  mankind,  and  not  defraud  or  injure  our 
neighbour.  His  commands  are,  Love  your  neigh- 
bour as  yourself  Look  not  every  man  on  his  own 
things  ;  but  every  man  also  on  the  things  of  others. 
And  as  ye  would  that  men  should  do  unto  you,  do  ye 
even  so  unto  them ;  for  this  is  the  law  and  the  pro- 
phets. Mammon  says.  Others  defraud,  and  take  every 
advantage  they  can;  and  you  must  do  so. too,  or  you 
cannot  live.  If  others  cheat  and  strive  to  over-reach, 
you  must  do  the  same,  or  you  will  never  get  along  in 
the  world,  so  as  to  make  any  respectable  appearance 
in  the  eyes  of  mankind.  If  it  will  promote  your 
worldly  interest  best  to  be  honest  and  just  in  your 
dealings  with  some  men,  I  wo«ild  have  you  be  upright 
with  them ;  but  still  you  must  always  consider  it  to 
be  sufficient  for  you  to  look  well  to  your  own  con- 
cerns, and  have  a  sole  regard  for  yourself 

God  enjoins  it  upon  us  as  a  duty  and  privilege,  to 
be  charitable  and  liberal  of  the  good  things  he  has 
given  us;  to  assist  the  poor,  relieve  the  distressed, 
and  support  the  important  interest  of  his  cause. 
With  cheering  words  of  encouragement  he  says,  The 
liberal  soul  shall  be  made  fat;  and  he  that  watereth, 
shall  be  watered  also  himself 

The  language  of  Mammon  is,  If  you  are  always 
giving,  you  will  always  be  poor;  so  you  must  keep 
what  you  have  got,  and  get  what  you  can.  When 
you  behold  objects  of  charity  and  distress,  shut  up 
all  bowels  of  compassion,  for  fear  your  gift  will  not 
be  wisely  bestowed.  And  do  not  promote  religious 
concerns,  till  you  feel  yourself  in  safety  in  all  your 
worldly  circumstances. 

God  commands  us.  To  remember  the  Sabbath-day 

16 


122  SERMON  X. 

to  keep  it  holy.  The  whole  day  must  be  spent  m 
the  varied  private,  social,  and  publick  duties  of 
religion.  Both  man  and  beast,  on  that  day,  are  to 
rest  from  their  labours,  even  in  the  time  ol"  earing 
and  harvest.  The  duty  of  assembling  together  tor 
publick  devotion,  and  for  the  honour  of  God's  holy 
name,,  and  our  growth  in  knowledge  and  grace,  is 
clearly  pointed  out.  On  his  holy  day,  we  are  not  to 
think  our  own  thoughts :  that  is,  not  let  our  minds  be 
iillcd  with  perplexing  cares  about  temporary  aflliirs  ; 
but  so  to  improve  it,  that  it  prove  a  day  of  prepara- 
tion for  a  glorious  and  eternal  Sabbath  of  rest. 

Mammon,  on  the  other  hand,  says.  You  must  not 
attend  publick  worship  on  the  Sabbath,  unless  your 
secular  concerns  be  all  regulated.     Otherwise,  you 
must  stay  at  home,  and  see  to  things,  or  else  your 
business  will  hurry  you,  before  the  close  of  the  next 
week.     If  the  cause  of  God  does  require  your  at- 
tendance in  his  house;  yet  one  half  of  the  day  will 
be  sufficient  ibr  you,  who  have  so  many  calls  to  which 
you  must  attend,  and  who  are  already  pretty  well 
informed.     You   may  find  some  sermon,  which  will 
be  more  instructive  than  the  one  your  minister  will 
preach  ;  besides  you  can  read  in  the  evening  hy  your 
fire-side.    Moreover,  in  harvest  time,  especially,  you 
must  work  on  the  Lord's  day;  for,  if  you  should  let 
one  fair  day  slip,  you  may  sustain  considerable  loss. 
.  And  you  may  trade  on  that  day  for  the  sake  of  gain, 
if  you  are  only  careful  to  keep  your  bargain  secret. 
Books  may  then  be  posted,  to  save  time;  and  accounts 
settled,  if  your  neighbour  be  willing.     Or.  if  you  arc 
so  far  from  your  residence  with  your  horse,  carriage, 
or  team,  that  you  cannot  attend  pubhck  woiship  in 
your  own  vicinity  on  that  day,  you  may  as  well  pro- 
secute your  journey.     Mammon  says,  It  will  be  ex- 
pensive, if  you  have  to  pay  for  the  keeping  of  your- 
self and  horses ;  so   you  had  better  travel  on,  and 
make  haste  home.     And  whenever  you  do  attend 
divine  service  in  the  house  of  God,  would  you  have 


SERJION    X.  123 

jour  soul  delighted  ?  let  it  he  hy  having  your 
thoughts  dwell  on  what  you  have  done  and  gained, 
during  the  last  week ;  and  by  laying  plans,  how  to 
prosecute  your  business,  through  the  next. 

God  demands  family  worship;  and  threatens  with 
a  curse,  those  families  that  call  not  upon  his  name. 
The  evening  and  morning  sacrifice  of  thanksoiving, 
prayer,  and  praise  must  be  offered  to  him  from  the 
family  altar,  and  be  considered  a  reasonable  service. 

Mammon  says,  Confine  this  duty  to  the  Sabbath, 
and  even  then  esteem  it  no  desirable  privilege  ;  but 
account  it  as  a  weariness  and  burden  of  the  soul.  To 
lose  half  an  hour  every  morning  atid  eveni'ig  in 
religious  duties,  especially  when  there  is  a  multi- 
plicity of  business  on  hand,  would  be  a  serious  and 
unnecessary  evil. 

The  Lord  commands  us  to  serve  him  with  all  our 
hearts.  His  language  is.  My  son,  give  me  thine  heart. 
Thou  shalt  love  the  Lord  thy  God,  with  all  thy 
heart,  and  him  only  shalt  thou  serve.  lie  complained 
of  some  who  honoured  him  with  their  lips,  because 
their  hearts  were  far  from  him.  He  does  not  consider 
any  service  as  true  obedience,  unless  it  proceed 
from  a  heart  of  supreme  love  to  his  character,  urA 
delight  in  his  service.  Therefore,  he  does  not  call 
any  his  true  servants,  who  do  not  yield  entire  and 
cordial  obedience. 

Mammon  says,  Give  me  the  heart,  or  you  are 
none  of  my  servants.  Give  me  the  chief  place  in 
your  thoughts  and  affections,  or  else  you  will  be 
counted  the  servant  of  another  master.  God  holds 
forth  the  rich  treasures  of  his  holy  word,  for  the 
meditation  and  delight  of  our  souls.  He  exhibits 
himself  as  the  fountain  and  source  of  blessedness,  to 
be  the  object  of  our  pursuit  and  highest  joy.  He 
proffers  the  glorious  and  inconceivable  rewards  of  the 
righteous,  as  an  excitement  to  faithfulness  in  his  ser- 
vice. He  calls  upon  the  sons  of  men  to  look  at  the 
things  which  are  unseen  and  eternal,  and  prepare 


J  24  StRMON    X, 

for  mansions  of  immortal  glory.  Mammon  holds 
forth  herself  in  various  forms,  with  all  her  worldly 
charms  to  allure  mankind  to  serve  her  most  faithlully. 
Worldly  riches,  honours,  and  prospects  are  presented 
to  engage  the  highest  attention  and  affections  of  men. 
She  would  have  them  prefer  worldly  and  temporal 
enjoyments,  to  those  which  are  heavenly  and  eternal. 
Thus  by  contrast,  as  it  respects  the  nature  and 
requirements  of  God  and  Mammon,  we  may  see  the 
impossibility  of  serving  both.  Then  he,  who  loves 
and  holds  to  the  world  as  his  master,  will,  whether 
he  have  little  or  much  in  the  affections  of  his 
heart,  be  an  enemy  and  despiser  of  God.  But 
he  who  loves  and  cleaves  to  the  service  of  God,  will 
renounce  the  friendship,  and  despise  the  frown  of  the 
world.  Thus  the  Saviour  has  declared,  No  man 
can  serve  two  masters;  for  either  he  will  hate  the 
one,  and  love  the  other;  or  else  he  will  hold  to  the 
one,  and  despise  the  other :  Ye  cannot  serve  God 
and  Mammon. 

IMPROVEMENT. 

1st.  We  may  see  why  the  scriptures  call  Mammon^ 
the  Mammon  of  unrighteousness,  it  is  because  mankind 
use  unlaw^ful  means  to  obtain  it ;  as  oppression,  theft, 
violence,  and  other  vicious  ways.  In  such  instances 
they  despise  the  authority  of  God  to  obtain  Mam- 
mon ;  disregard  his  lavi',  and  the  peace  and  prospe 
rity  of  their  fellow  men.  The  civil  law  may  have 
some  restraint  upon  them  ;  but  we  arc  sensible,  that 
this  is  ineffectual  to  restrain  many  from  openly  vicious 
courses.  Riches,  or  the  acquiring  of  earthly  good 
things,  are  not,  in  themselves,  considered  sinful ;  for 
by  a  proper  management  and  arrangement  of  our 
worldly  concerns,  in  subordination  to  religion,  we 
may  render  them  as  a  part  of  God's  service.  But 
worldly  men  make  their  rehgion  subservient  to  the 
interest  of  Mammon;  and  whatever  gratifies  or 
delighv^s  mankind  the  most,  will  be  pursued  with 


SERMON  X.  1  20 

eagerness.  Then,  if  men  have  an  inordinate  desire 
for  self  gratification  from  the  pleasures  ^vhich  Mam- 
mon aiFords,  they  will  be  led  into  all  manner  of 
unrighteousness,  that  they  may  indulge  ungoverned 
appetites,  and  gratify  sinful  inclinations  and  passions. 
Thus  the  inordinate  desire  of  gratifying  their  ava- 
rice, their  ambition,  and  other  sinful  lusts,  hurries 
them  on  to  Sabbath  breaking, cheating, lying,  robbing, 
and  even  to  the  crime  of  murder.  Hence  we  see, 
when  the  thoughts  and  affections  of  men,  are  violent 
and  criminal  for  the  pleasures  of  Mammon,  they 
excite  to  overt  acts  of  iniquity,  and  all  manner  of 
unrighteousness. 

2d.  We  may  see,  the  most  of  the  excuses  that  are 
made  for  neglecting  rehgious  duties,  and  doing  what 
the  Lord  forbids,  amount  to  a  confession  that  it  is 
more  important  to  serve  Jllammon  than  to  serve  God. 
The  reason  why  people  work  in  the  field,  or  shop,  or 
journey  on  the  Sabbath  is.  Mammon  holds  them  fast 
with  her  claims.  They  know  the  Lord  forbids  such 
things ;  but  they  cannot  obey  him,  when  they  have 
such  a  strong  and  cordial  regard  for  another  master. 
Some  persons  make  it  convenient  to  attend  publick 
worship  occasionally,  but  not  statedly ;  and  they  can 
scarcely  find  leisure  to  attend  church  meetings,  or 
religious  conferences  and  prayer  meetings ;  because 
Mammon  hurries  them  with  a  multiplicity  of  her  en- 
gagements. They  cannot  find  time  for  reading  the 
holy  scriptures  daily,  for  evening  and  morning  devo- 
tion, for  giving  thanks  for  their  daily  food,  or  for  the 
duties  of  the  closet ;  for  the  god  of  this  world  trou- 
bles them  frequently  with  very  urgent  and  imperious 
calls.  The  most  of  the  excuses  that  are  made  for 
neglecting  the  all-important  duties  of  religion,  are, 
my  worldly  concerns  hurry  me;  my  engagements 
bind  me ;  and  they  are  of  so  much  importance  that 
I  am  necessitated  to  neglect  these  duties.  In  these 
and  other  instances,  confessions  are  virtually  made. 


126  SERMON  X. 

that  it  is  deemed  more  suitable  and  important  to 
serve  Mammon,  than  it  is  to  serve  God. 

3d.  Let  us  examine  ourselves,  and  determine 
whether  God  or  whether  Mammon,  have  the  chief 
place  in  our  thoughts,  affections,  and  pursuits ;  and 
then  we  shall  decide  whose  servants  v/e  are.  If  it 
be  our  great  inquiry  and  heart's  desire,  to  know  and 
do  the  will  of  God,  to  serve  him  with  our  whole 
hearts,  we  are  his  servants,  aiid  shall  reap  the  glo- 
rious rewards  of  the  righteous.  But,  if  we  be  anxious 
to  know  how  we  can  gratify  ourselves,  by  pursuing 
the  pleasures  of  Mammon  as  our  chief  joy,  we  are 
her  servants,  and  are  preparing  to  reap  the  rewards 
of  unrighteousness.  Let  us  inquire,  What  we  do 
more  than  others  ?  Do  we  exceed  them  in  morality 
and  liberality.'*  Still,  who  has  our  hearts.^  If  we 
have  not  a  supreme  regard  for  the  honour  and  glory 
of  God  in  our  works,  we  are  as  sounding  brass,  or  a 
tinkling  cymbal ;  and  shall  appear  as  unfaithful 
stewards,  in  that  we  chose  a  portion,  which  has  the 
inscription,  vanity  of  vanities.  The  Lord  is  jealous 
for  the  honour  of  his  great  name,  and  he  calls  the 
covetous  man  an  idolater.  And  although  men  do  not 
worship  idols  and  images  in  the  form  and  shape  of 
those  of  the  heathens,  yet  they  are  as  really  guilty 
of  idolatry,  by  idolizing  Mammon,  or  setting  the 
world  uppermost  in  their  hearts.  If  we  place  our 
affections  supremely  on  God,  on  heavenly  and  divine 
things,  we  take  them  from  the  world ;  but  if  we  exer- 
cise our  noblest  affections  in  favour  of  Mammon,  we 
deny  them  to  God.  Some  persons  say.  We  will 
devote  a  little  of  our  time  in  the  service  of  God,  we 
will  keep  the  Sabbath  so  far  as  to  spend  our  time  in 
a  serious  manner.  But  their  hearts  are  given  to 
Mammon,  and  buried  in  the  cares  of  the  world ; 
therefore  they  cannot  be  the  servants  of  God.  Others 
are  called  to  labour,  and  eat  bread  in  the  sweat  of 
their  brow ;  but  the  Lord  has  their  hearts,  therefore 


SERMON    X.  127 

they  cannot  be  the  servants  of  Mammon.  The  Lord 
looks  upon  all  services,  which  do  not  proceed  from  a 
heart  devoted  to  him,  as  hypocrisy,  or  solemn  mock- 
ery. They  who  consider  it  sufficient  to  serve  him 
on  the  Sabbath,  and  a  little  on  other  days,  should 
seriously  inquire  and  examine,  who  has  the  most 
Iiearty  alfections  of  their  souls.  They  should  not  be 
deceived ;  for  God  is  not  mocked.  He  knows  and 
calls  all  his  eriemies,  whatever  their  pretensions  or 
performances,  if  they  have  not  his  love  shed  abroad 
in  their  hearts.  Suffer  one  more  remark.  When 
men  cannot  part  with  earthly  things  tor  the  cause  of 
God,  but  choose  rather  to  part  with  their  interest  in 
spiritual  than  in  temporal  blessif>gs,  they  certainly 
cleave  to  them  more  than  to  God«  and  him  theycora- 
paratively  despise.  Let  us  remember,  that  mankind 
are  servants  to  whatever  they  make  their  chief  con- 
cern or  pu -suit.  Know  ye  not,  that  to  whom  ye 
yield  yoursi^dves  servants  to  obey,  his  servants  ye  are, 
to  whom  ye  obey  ?  Then  whatever  engL^gcs  the 
thoughts  and  affections  of  men  supremely,  is  their 
God.  If  the  Lord  possess  their  hearts,  he  is  their 
God  :  but,  if  the  world  have  their  hearts,  Mammon  is 
their  god. 

4th.  Let  all  be  exhorted  to  comply  with  the  direc- 
tion of  the  Saviour,  and  make  to  themselves  friends 
of  the  Mammon  of  unrighteousness.  Whatever  earthly 
good  things  we  possess,  let  us  realize  that  these  are 
entrusted  to  us  as  stewards,  and  that  we  must  render 
an  account  to  God  for  our  stewardship.  We  may  be 
so  covetous  of  earthly  gifts  as  to  exclude  our  souls 
from  spiritual  and  eternal  blessings.  We  may  be  so 
glued  to  the  enjoyments  of  this  life,  that  instead  of 
their  causing  our  souls  to  ascend  with  gratitude  and 
thankfulness  to  heaven,  they  will  drag  them  down  to 
hell.  There  have  been  instances  of  persons  in  time 
of  fire,  war,  shipwreck,  and  other  perilous  situations, 
who,  foolish  and  presumptuous  to  save  their  goods, 
have  lost  their  lives.     So  may  we  be  so  heavily  laden 


128  sEKMON    X. 

with  the  earth,  that  our  souls  will  be  unable  to  as- 
cend to  heaven,  and  lay  hold  on  eternal  life.  How 
kind  the  exhortation,  then,  To  spend  a  suitable  por- 
tion of  Mammon  in  deeds  of  piety  and  charity,  that 
many  being  benefited  by  these  gifts,  may  pray  for 
blessings  on  us  as  their  benefactors.  With  what 
satisfaction  may  the  faithful  steward  expect  the  hour 
of  dissolution,  and  the  coming  of  his  Lord,  and  anti- 
cipatethe  joy  of  being  then  welcomed  by  such  friends 
to  the  regions  of  perfect  felicity.  But,  if  men  idolize 
their  riches,  and  spend  all  upon  themselves,  they  may 
expect  to  be  turned  out  of  their  stewardship,  and 
cast  into  outer  darkness,  Avhere  shall  be  weeping,  and 
wailing,  and  gnashing  of  teeth.  If  we  do  not  have 
mercy  on  the  poor,  in  vain  may  we  hope  for  mercy 
from  God :  For,  if  any  man  have  this  world's  goods, 
and  seeth  his  brother  have  need,  and  shutteth  up  his 
bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him  ?  The  cries  of  the  oppressed  and 
neglected  poor,  will  testify  against  unfaithful  stew- 
ards, to  their  condemnation ;  but  the  prayers  of 
widows  and  orphans  for  their  pious  benefactors,  will 
testify  for  them,  that  they  were  wise  and  faithful 
stewards.  And,  when  they  leave  this  world,  siich  as 
have  died  before  them  and  gone  to  glory,  may  be  con- 
sidered as  standing  ready  to  welcome  them  to  their 
everlasting  habitations.  Earthly  riches  may  be  ex- 
changed for  heavenly ;  and  temporal  goods,  for  those 
which  are  eternal.  The  poor,  the  needy,  and  dis- 
tressed, give  us  an  opportunity  of  acquiring  incon- 
ceivable gain.  And  who  would  not  part  with  perish- 
able objects,  for  those  which  are  imperishable  ?  Who 
would  not  give  or  lend  things  of  trilling  value,  for 
a  moment,  and  then  receive  those  of  inestimable 
value  ?  How  benignant  and  blessed  the  exhortation 
of  the  Saviour,  Make  to  yourselves  friends  of  the 
Mammon  of  unrighteousness,  that  when  ye  fail,  they 
may  receive  you  into  everlasting  habitations,     t^imn. 


SERMON  XL 

DESIRABLE    EFFECTS    OF    A    PREACHED    GOSPEL. 


Mark  xvi.  15. 


Go  ye  into  all  the  worlds  and  preach  the  gospel  to  every 

creature, 

jL  HESE  words  are  the  commission  of  the  divine 
Redeemer  to  his  eleven  apostles.  After  that  he  was 
risen  from  the  dead,  he  appeared  unto  the  eleven  as 
they  sat  at  meat.  But  shortly  he  was  to  ascend  up 
into  heaven,  to  sit  at  the  right  hand  of  the  throne  of 
God,  no  more  to  be  personally  present  wiih  his  dis- 
ciples on  earth.  And  although  this  charge  was 
given  to  the  immediate  attendants,  and  personal 
followers  of  the  blessed  Saviour ;  yet,  it  is  equally 
applicable,  and  addressed  to  all  who  should  hence- 
forth  sustain  the  character  of  his  publick  ministers. 
The  same  original  phrase,  which  is  translated  every 
Creature,  is  also  rendered  the  whole  human  race. 
The  latter  is  doubtless  the  most  rational  and  correct 
translation.  Hence,  the  commission  of  the  apostles 
of  Christ,  extends  to  every  creature  throughout  the 
world ;  so  that  wherever  a  human  being  is  found, 
they  are  authorized  and  commanded  to  preach  to 
him  the  gospel.  They  and  their  successors,  are  to 
go  forth  with  unwearied  exertions  to  the  ends  of  the 
earth,  as  heralds  of  the  gospel,  till  every  nation,  kin- 
dred, and  tongue  under  the  whole  heaven,  should 
enjoy  its  rich  blessing.  This  is  in  exact  accordance 
with  the  declaration  of  the  angel  of  the  Lord  to  the 
shepherds,  who  were  keeping  watch  over  their  flqck 
by  night.  And  the  angel  said  unto  them.  Fear  not  ; 
for,  behold,  I  bring,  you  good  tidings  of  great  joy, 

17 


130  SERxMO\    XI. 

which  shall  be  to  all  people.  Before  the  advent  ot 
the  Saviour,  the  t;lorious  privileges  of  divine  revela- 
tion, were  chiefly  confined  to  the  Jews.  And  whilst 
he  continued  in  the  flesh,  few  of  the  Gentiles,  com- 
paratively, had  the  gospel  preached  to  them;  but, 
before  the  end  of  time,  from  the  rising  to  the  setting 
of  the  sun,  both  Jow  and  Gentile  must  enjoy  its 
divine  and  meridian  light.  The  gospel  is  good  ncMS  ; 
for,  to  a  guilty  and  ruined  world,  it  opens  a  door  of 
hope,  and  publishes  the  way  of  salvation.  Henccy 
to  preach  the  gospel,  is  to  announce  the  counsels  of 
heaven,  revealed  to  man  ;  that  he  may  be  saved  from 
sin  and  death,  and  made  an  heir  of  eternal  life.  But 
to  accomplish  this  gn^at  and  glorious  end,  its  essen- 
tial doctrines  and  duties  must  be  clearly  unfolded, 
that  God  may  be  exalted  and  glorified,  whilst  sinners 
are  saved. 

These  remarks  may  lead  us  to  see,  that  the  first 
important  doctrine,  in  preaching  the  gospel,  is  to 
tmfold  ths  character  of  God.  His  being  and  perfec- 
tions should  clearly  be  held  forth  to  the  view  of  man- 
kind, that  they  may  form  consistent  and  exalted  views 
of  his  absolutely  perfect,  hij  infiuitely  glorious,  and 
amiable  character.  His  eternity  and  infinity,  his 
self-existence  and  independence,  his  omnipotence 
and  omniscience,  must  be  maintained ;  whilst  he  is 
proclaimed  the  supreme,  moral  Governour  of  all 
finite,  intelligent  beings,  their  great  law-giver  and 
final  Judge.  His  infinitely  holy  nature,  must  be 
declared  as  that  moral  perfection  of  his  character, 
which  renders  him  worthy  of  the  supreme  love  of 
all  created  intelligences,  and  which  is  well  pleased 
with  righteousness  ;  but,  which  hateth  all  the  workers 
of  iniquity  with  perfect  hatred.  Grace  and  mercy 
must  be  proved  to  be  perfections,  belonging  to  the 
moral  character  of  God,  or  in  vain  would  be  the 
attempt  to  show,  that  he  could  possibly  be  recon- 
ciled to  any  of  his  moral  subjects,  who  had  once 
rebelled   against   him.     The  first  and  fundamental 


SEHMON    Xi.  l.^^l 

iioctrine  of  revealed  religion,  is  that  of  a  God,  as 
the  only  proper  object  of  religious  worship,  the  first 
cause  and  last  end  of  all  things,  and  who  possesses 
every  infinite  possible  perfection. 

2d.  The  character  of  man  must  be  clearhj  exhibited^  in 
the  preaching  of  the  gospel ;  and  that  in  his  fallen^  and  per- 
ishing state.  Unless  the  entirely  sinful  and  odious 
nature,  and  deeply  rooted  depravity  of  the  human 
heart;  and  the  helpless,  hopeless  conditio'i  of  man 
by  the  deeds  of  the  law,  be  made  to  appear,  he  will 
in  vain  seek  to  be  justified  by  works.  The  law  must 
be  set  home  upon  his  conscience  in  its  spirituality 
that  he  feel  the  force  of  the  declaration.  Cursed  is 
every  one  that  continueth  not  in  all  things,  written  in 
the  book  of  the  law  to  do  them.  Except  mankind 
see  the  plague  of  their  own  hearts  as  an  infectious 
and  deadly  leprosy,  they  will  iiever  desire  to  be 
delivered  from  its  indwelling  corruptions,  as  from 
a  body  of  sin  and  death.  If  they  are  not  brought, 
through  the  iniluence  of  the  gospel,  to  realize  that  sin 
is  exceedingly  sinfuLthey  will  never  admire  and  highly 
prize  divine  grace;  nor  exclaim,  God  be  merciful  to 
me  a  sinner. 

3d.  To  preach  the  gospel,  it  is  essential  that  the 
person  and  character  of  Christ  be  clearly  exhibited 
in  their  true  scriptural  light.  His  atoning  sufferings 
and  death  are  the  only  ground  of  pardon  and  accep- 
tance with  a  holy  and  olfended  God  for  -any  of  this 
guilty  and  ruined  world.  And  hou  important,  that 
perishing  sinners  have  clear  conceptions  and  just 
views  of  the  only  foundation  of  any  of  their  hopes 
for  deliverance  from  endless  wo.  This  subject  was 
so  important  in  the  view  of  the  apostle  Paul,  that  to 
the  Corinthians,  he  says,  1  determined  not  to  know 
any  thing  among  you,  save  Jesus  Christ  and  him 
crucified.  He  considered  his  character,  his  holy  litie, 
and  efiicacious  death  as  the  centre,  the  substance, 
and  foundation  of  the  gospel.  How  can  a  sinner, 
sensible  of  his  own  guilt  and  wretchedness,  trust  his 


..  t 


132  SERMON  XI. 

immortal  interests  in  the  hands  of  a  Saviour  without 
a  full  conviction,  that  the  Father  was  well  pleased 
with  his  righteousness,  and  that  he  could  obtain 
eternal  redemption  through  his  blood  ?  \s  perfect 
humanity  was  necessary  in  the  character  of  the  only 
Mediator  between  God  and  man,  that  he  might  ren- 
der a  life  of  sinless  obedience  to  the  law,  and  make 
an  atoning  sacrifice  for  sin;  so  complete  divinity  was 
also  essential  to  render  infinite  dignity  and  efficacy  to 
his  atoning  righteousness  by  sufferings  and  death. 
As,  without  the  shedding  of  blood,  there  could  be 
no  remission  of  sin,  so  without  an  exhibition  of  those 
blessed  truths,  which  relate  to  the  person  and  cha- 
racter, the  life  and  death  of  Christ,  the  gospel  cannot 
be  successfully  preached. 

4th.  l^he  necessity  of  being  horn  again.,  of  repentance^ 
faith,  and  a  godly  life,  in  order  to  the  obtaining  of  final 
salvation,  must  be  annoimced  in  the  preaching  of  the  gospel. 
The  Holy  Spirit  is  the  great  Agent,  by  whom  rebel- 
lious man  is  made  willing  in  the  day  of  God's  power, 
to  submit  to  him,  and  to  receive  the  Saviour  as  he  is 
freely  offered  in  the  gospel.  And  without  his  renew- 
ing and  saving  intluence,none  could  possibly  be  saved; 
for  except  a  man  be  born  again,  he  cannot  enter  into 
the  kingdom  of  God.  Repentance  is  the  gift  of  God, 
the  Holy  Spirit,  and  without  which  all  must  perish. 
His  agencyproduceth  faith,  without  which  it  is  impos- 
sible to  pl.-^ase  God  ;  and  he  enableth  believers  to 
persevere  in  well-doing,  till  the  work  of  grace  is  per- 
fected in  their  hearts.  The  gospel  not  only  teaches 
what  mankind  are  by  nature ;  but  what  they  must 
be  by  grace,  to  obtain  the  pardon  of  their  sins,  enjoy 
sweet  communion  with  God,  and  be  prepared  for  the 
employments  and  enjoyments  of  heaven.  And  to 
preach  the  gospel  to  any  saving  effect,  these  essential 
duties  must  be  inculcated  as  necessary  to  the  obtain- 
ing of  final  salvation. 

5th.  c/^  state  of  future  rewards  and  punishment  is  a 
doctrine  necessary  to  be  annotmfcd,  in  preaching  the  gospel. 


SERMON    XI.  l'S6 

The  gospel  does  not  only  abound  with  truths,  pre- 
cepts, encouragements,  and  promises ;  but  also  with 
the  most  solemn  warnings  and  awful  sanctions. 
Hence  the  ambassadors  of  Christ  do  as  much  preach 
the  gospel,  when  they  declare  in  the  name  of  their 
Lord  and  Master,  that  he  who  believeth  not  shall  be 
damned,  as  when  they  proclaim,  he  that  believeth 
shall  be  saved.  The  great  end  of  the  gospel,  as  it 
respects  man,  is  to  save  him  from  endless  perdition ; 
and  crown  him  with  immortal  glory.  Then  the  future 
torments  of  the  wicked  should  be  fully  and  clearly 
enforced,  as  the  terrours  of  the  Almighty,  to  deter 
from  sin ;  and  the  future  bliss  of  the  righteous  should 
be  set  forth  to  excite  to  a  life  of  holiness.  And  whilst 
ministers  of  the  gospel,  on  the  one  hand,  do  hold 
forth  the  words  of  eternal  life ,-  on  the  other,  they 
should  denounce  those  of  eternal  death.  They  are 
not  only  to  carry  messages  of  love,  of  grace,  and 
salvation ;  but  to  bear  the  thunders  of  God's  word 
in  condemnation,  that  if  by  any  means,  they  may 
save  some.  The  great  judgement  day,  and  the  future 
and  eternal  scenes  beyond  the  grave,  are  abundantly 
and  emphatically  described  and  foretold  in  the  glo- 
rious gospel  of  Jesus  Christ ;  awd  these  infinitely 
important  truths  must  be  maintained  anfl  announced 
by  the  heralds  of  his  cross.  Thus  I  have  mentioned 
some  of  the  important  doctrines  and  duties  which 
are  necessary  to  be  unfolded,  in  the  preaching  of  the 
gospel. 

In  the  second  place,  let  us  notice  some  of  the  de 
sirable  effects  of   a  stated  and  faithfully  preached 
gospel. 

1st.  ^  preached  gospel  is  favourable  to  mental  improve- 
ment and  refinement  of  manners.  Where  the  blessings 
of  the  gospel  do  most  abound,  there  the  arts  and 
sciences  are  cultivated  and  carried  to  their  greatest 
perfection,  which  tends  greatly  to  enlarge  the  views  of 
the  mind  and  refine  the  social  affections.  Moreover,the 
exhibition  of  the  varied  truths  of  the  gospel,  and  their 


134  SERMON    XI. 

several  relations,  tend  to  diffuse  light  and  nselul 
knowledge,  and  to  promote  the  various  duties  of 
social  life.  The  preaching  of  the  gospel  is  pointed 
against  the  vices  of  mankind,  and  is  a  means  of  pre- 
venting innumerable  acts  of  open  vice.  The  grosser 
acts  of  immorality  do  generally  much  more  abound 
where  a  people  are  destitute  of  the  various  means 
of  grace,  than  where  these  precious  blessiigs  ?re 
enjoyed.  Moreover,  every  gospel  sermon  is  calcu- 
lated to  promote  the  cause  of  virtue;  and  where 
the  instruction  is  stated,  simple, and  forcible,  there  we 
maysee  a  people  the  most  virtuous.  1  he  improvement 
and  refinement  of  the  understanding,  serve  to  regu- 
late the  outward  conduct,  and  render  the  conversa- 
tion and  manners  of  a  person  not  only  engaging  and 
pleasing,  but  worthy  of  imitation.  Even  in  this  point 
of  view,  parents  and  children,  the  aged  and  young, 
the  present  and  the  rising  generation,  are  deeply  con- 
cerned, and  should  feel  a  lively  interest  that  they  en- 
joy a  stated  and  faithfully  preached  gospel,  and  other 
means  of  improvement  with  which  it  is  connected. 

2d.  Jl  preached  gospel  serves  to  keep  societies  in  har- 
mony, and  greatly  to  ameliorate  the  present  condition  of 
man.  Where  a  people  are  not  accustomed  to  meet  on 
the  Sabbath  Tor  social  and  religious  worship,  coldness 
of  aflection,  distance  of  conversation,  and  disunion 
of  social  pursuits,  are  the  general  consequence. 
But,  where  societies  generally  assemble  on  that  holy 
day,  and  hear  divine  truths  illustrated,  and  their 
various  moral  obligations  forcibly  inculcated,  we  may 
there  behold  the  dearest  interests  of  civil  society 
promoted.  The  preaching  of  the  gospel  is  addressed 
to  all  the  active  principles  in  man,  to  his  hopes  and 
fears  ;  and  it  teaches  him  to  render  custom  to  whom 
custom  is  due;  honour,  to  whom  honour  is  due; 
hence  it  has  a  powerful  influence  to  render  subjects 
obedient.  The  duties  of  parents  and  children,  of 
rulers  and  ruled,  are  described  in  their  greatest 
beauty  and  harmony,  and  their  mvti^al  benefit  made 


SERMON   XI.  13(> 

known.  Acts  of  charity  and  humanity,  of  forbear- 
ance and  forgiveness,  are  drawn  in  lively  colours,  and 
allure  to  obedience.  But  how  extensive  and  varied 
must  be  the  beneficial  tendencies  of  these  duties 
and  relations,  which  are  taught  in  the  gospel  without 
a  parallel !  How  do  they  prove  a  bond  of  union,  and 
the  great  cement  of  society  !  How  do  they  admin- 
ister succour  for  the  temporal  wants  of  men,  relieve 
the  necessities  of  the  distressed,  and  bear  an  exten- 
sive sway  greatly  to  alleviate  the  burdens  of  life,  and 
ameliorate  the  present  condition  of  man  ! 

3d.  The  preaching  of  the  gospel  is  the  great  means  of  the 
conversion  and  salvation  of  those  that  believe.  The  truths 
of  divine  revelation  serve  to  enlighten  the  under- 
standings of  men;  and  divine  grace  renders  them 
effectual  for  the  renewal  of  the  heart;  but  these  are 
the  most  forcibly  illustrated  by  the  preaching  of  the 
word.  The  gospel  is  the  power  of  God  unto  salva- 
tion, to  every  one  that  believeth ;  and  the  great  work 
of  gospel  ministers  is  to  exhibit  its  truths  in  the  clear- 
est and  most  interesting  manner,  and  not  shun  to 
declare  the  whole  counsel  of  God.  And,  as  they  are 
instrumental  in  converting  sinners  and  saving  their 
souls  from  death,  says  the  apostle  Paul,  It  pleased 
God  by  the  foolishness  of  preaching  to  save  them 
that  believe.  Moreover,  in  view  of  their  office, 
ministration,  and  success,  he  adds.  We  have  this 
treasure  in  earthen  vessels,  that  the  excellency  of  the 
power  may  be  of  God,  and  not  of  us.  And  it  is  a 
matter  of  fact,  that  a  preached  gospel  has  proved 
successful  to  make  the  learned  and  unlearned,  wise 
in  Christ ;  to  convert  the  moralist  and  profane  unto 
God,  and  to  reclaim  the  drunkard  and  profligate  to  a 
life  of  righteousness,  it  has  exchanged  heathenish 
darkness  for  the  light  of  heaven,  and  turned  gross 
idolaters  to  the  worship  of  the  true  God.  The  little 
child  and  the  gray-headed  sinner,  the  slave  and  his 
master,  the  beggar  and  the  king,  have  been  saved 
through  its  influence.  They  have  obtained  life  and 
immortality  through  tlie  light  of  a  preached  gospel. 


136  SERMON    XI. 

4  th.  The  highest  joys  of  holy  beings  are  promoted  in 
consequence  of  the  blessed  effects  of  the  preaching  of  the 
ivord.  As  the  gospel  ministry  is  the  great  medium 
of  opening  the  eyes  of  mankind,  and  of  turning  them 
from  darkness  to  hght ;  and  from  the  power  of  satan 
unto  God,  that  they  may  receive  forgiveness  of  sins, 
and  an  inheritance  among  them  which  are  sanctified, 
so  there  is  joy  in  heaven  among  the  angels  of  God^ 
over  one  sinner  that  repenteth.  But,  if  the  conver- 
sion of  one  soul  gives  additional  joy  to  the  glorified 
spirits  above,  how  will  the  salvation  of  the  myriads 
of  human  beings  increase  their  burning  love,  and 
raise  still  higher  their  heavenly  anthems  of  praise, 
and  render  louder  their  glorious  songs  of  joy  !  When 
all  the  redeemed,  the  ransomed  of  the  Lord,  shall 
be  brought  home  to  glory,  then,  with  the  most  intense 
glows  of  divine  love,  and  raptures  of  heavenly  bliss, 
will  be  given  glory  to  God  in  the  highest,  with  thanks- 
givings of  eternal  hallelujahs.  Yes,  and  unparal- 
leled will  be  the  joys  of  the  redeemed ;  and  they 
will  even  outvie  the  angels  in  praise  : 

Never  did  angels  taste  above. 
Redeeming  grace  and  dying  love. 

As  the  glorious  scheme  of  redemption  through  Jesus 
Christ  Unfolds  peculiar  displays  of  the  perfections 
and  glory  of  God,  so  it  will  be  the  beauty  of  perfec- 
tion, and  the  darling  theme  of  heaven.  But,  such 
peculiar  glories,  through  the  grace  and  mercy  of 
God,  must  be  ascribed  to  the  glorious  successes  and 
blessed  effects  of  his  preached  gospel. 

We  may  readily  see  in  the  third  place,  why  it  is  de- 
sirabU  that  the  gospel  should  be  preached  to  every  creature, 
or  to  the  whole  human  race.  The  same  arguments 
which  may  be  adduced  to  show  the  goodly  effects 
and  vast  importance  of  a  preached  gospel  among 
ourselves,  are  reasons  which  may  be  assigned  with 
equal  force,  to  prove  iis  utility  and  necessity  as  it 
respects  others.  Is  the  gospel  the  greatest  blessing 
of  heaven  to  those  who    enjoy  all  its  inestimable 


sElRmon  XI.  i3? 

privileges  ?    What  a  pathetick,  and  forcible  plea^ 
then,  that  the  destitute  in  our  own  country,  enjoy  its 
enHghtening    and  saving    influence.       It    has  beea 
handed  down  to  us  from  the  apostles,  by  missionaries, 
and  these  gospel  heralds  are  going  forth  into  all  the 
world,  and  Hying  as  the  messengers  of  heaven  to 
every  nation  upon  earth.     Give  a  helping  hand  then, 
my  brethren,  and  help  some  feeble  church  and  scat- 
tered people  support  a  gospel  minister.     Through 
increasing  attention  and  property,  they  will  shortly 
erect  a  house  for  God  :  Yea,  and  even  another  con- 
gregation spring  up  near  them.     How  desirable  that 
Pagan  superstition,  the  midnight  Egyptian  darkness 
of  heathenism,  and  their  abominable  idolatries,  give 
place  to  the  light  and  power  of  the  gospel !  What  a 
blessed  view  for  angels  to  see  wretched  pagans  and 
heathens,  from   the  east    and  the  west,  through   a 
preached  gospel,  become  lively  stones  in  the  heavenly 
temple,  now  erecting   on   mount   Zion,  in  the  new 
Jerusalem  above.      O  !  that   those  miserable  beings 
enjoyed  those  civil  laws  which  are  framed  under  the 
benign  and  salutary  influence  of  the  gospel.     Then  -a 
man   would  be    permitted  to    have   but   one   wife ; 
and  horribly  deluded  parents  would  not  put  to  death 
their   children  as  the  only  means  of  ending   their 
misery.     Listen  to  an  anecdote :     An  aged  mother 
was  standing  in  a  school  of  heathen  children,  weep- 
ing.   She  was  asked  by  the  catechuman,  why  she  was 
grieved  and  distressed.     O  !   if  you  had  come  here 
ten  years  ago,  my  son  had  lived,  and  been  one  of 
this  school ;  I  should  not  have   put   him  to  death.. 
Ah !    my  friends,  you  have  Christ  and  him  crucified, 
preached  unto  you  ;  and  unto  them  that  believe,  he 
is  precious.     But   how  shall  they  believe  in  him  of 
whom  they  have  not  heard  ?  and  how  shall  they  hear 
without  a  preacher  ?  and  how  shall  they  preach,  ex- 
cept they  be  sent  ?     Bless  the  Lord,  O  ye  his  saints, 
that  he  is  sending  forth  labourers  into  the  barren  arid 
forlorn  parts  of  his  vineyard.     Yes,  and  the  varied 

18 


138  SERMON    XI. 

means  avA  glorious  effects  for  extencling  the  Re- 
deemer's reign,  are  but  as  yet  the  tirst  beams  ol 
the  morning  sun,  compared  with  the  iull  blaze  of 
noon-day.  May  we,  by  our  prayers  and  substance, 
be  awake  to  the  calls  and  perishing  necessities  of 
the  destitute  at  home  and  abroad.  An  Owyheean 
youlh,  having  in  this  country  experienced  the  joys  of 
believing,  was  lamenting  the  death  of  his  aged  mo- 
ther. Being  asked  if  she  died  happy;  No,  no,  said 
he,  it  cannot  be;  they  have  no  Bibles,  no  preachings 
no  heaven,  in  Owyhee. 

IMPROVEMENT. 

Jst.  We  may  see,  that  a  faithfvl  gospel  mmiater  is  a 
great  blessinu;  to  a  people,  and  should  be  accounted  as  such. 
.Some  of  tlie  heralds  of  the  cross  are  more  worthy  ol 
esteem  than  others,  according  to  their  talents,  their 
wisdom,  and  faithfulness.  Those  of  great  abi- 
lities, natural  and  acquired,  and  whose  piety  and 
zeal  in  the  cause  of  Christ  are  eminent,  should  be 
considered  among  the  number  of  the  most  worthy. 
But  those  who  have  less  splendid  attainments,  and 
wjiose  christian  walk  is  worthy  of  imitation,  should 
be  received  as  precious  gifts  of  heaven.  The  pros- 
pects of  gospel  ministers  depend  very  much  upon 
the  reception  which  they  receive  among  any  people  : 
far  their  prayers,  friendly  remarks,  and  pecuniary 
aid,  are  the  main-spring  of  their  usefulness.  And 
such  su[)ports,  hy  a  mutual  reciprocity,  serve  to  ren- 
der their  labours  a  blessing  to  individuals  and  fami- 
rs(^s,  to  parents  and  children,  to  schools  and  societies. 
Moreover,  the  establishment  of  churches  and  a  stated 
ministration  of  the  word,  not  only  serve  to  promote 
the  spiiitual  interest  of  mankind,  but  from  observa- 
tion and  general  facts,  their  natural  tendency  and 
consequeiice  are,  to  promote  their  temporal  interests, 
to  increase  the  value  of  property,  and  greatly  to 
multiply  the  means  of  subsistence.  Yes,  what  is 
y9ntribuled  for  the  support  of  gospel  privileges,  is 


SERMON  xr.  1:j9 

doubly  repaid  by  a  natural  and  gracious  return  ol' 
earthly  blessings.  But  the  highest  object  of  a  gos- 
pel minister,  is  to  prove  a  savour  of  lite  unto  liie  to 
the  souls  of  their  hearers,  and  to  be  the  happy  in- 
struments of  promoting  their  immortal  interests, 

2d.  We  may  see,  that  the  gospel  is  worthy  of  all  ac- 
ceptation^ of  the  cordial  reception  of  every  creature^  or 
human  being  to  ichom  it  is  addr'issed.  The  tree  of  life 
grows  out  of  the  gospel,  and  its  leaves  arc  for  the 
healing  of  the  nations.  It  bears  twelve  manner  of 
fruit,  and  yields  her  fruit  every  month;  and  thou- 
sands of  thousand,  and  ten  times  thousand,  are  now 
participating  of  its  delicious  and  heavenly  repast; 
and  it  proflfbrs  a  rich  feast  to  all  the  world,  though 
thousands  rather  starve  than  come.  The  river  of 
life  flows  from  the  gospel,  and  all  who  drink  of  it, 
quench  their  parching,  dying  thirst.  It  has  healing- 
streams  which  are  flowing  to  the  remotest  corners  of 
the  earth,  that  all  who  wash  may  be  healed  of  tlieir 
diseases;  yea,  and  the  polluting,  incurable  leprosy 
may  be  cleansed  and  healed.  Eat  then,  O  friends  ! 
drink,  yea,  drink  abundantly ;  and  wash  at  the  head 
fountain  of  the  waters  of  salvation.  The  Spirit  and 
the  bride,  say  come.  And  let  him  that  is  athirst,  come. 
And  whosoever  will,  let  him  take  the  water  of  life 
freely.  Yes,  and  beckoning  angels  at  heaven's  gates 
are  looking  down  to  see  if  we  will  come.  Blessed 
gospel !  how  worthy  of  acceptation,  which  pours  joy 
and  consolation  into  the  soul,  yields  the  peace  and 
balm  of  our  mortal  life ;  renders  triumphant  and 
victorious  in  the  trying  hour  of  death ;  and  crowns 
with  glorious  immortality  beyond  the  grave. 

3d.  This  subject  teaches  us  not  to  esteem  it  a  burden 
to  be  charitable  and  to  send  the  gospel  to  others,  but  to 
claim  it  as  our  imspeakable  privilege : 

Let  sweet  charity  attend  our  door, 
And  smiling  mercy  bless  the  poor. 

There  is  that  scattereth,  and  yet  increaseth  ;  and 


J 40  seHimon  X?. 

there  is  that  withholdeth  more  than  is  meet ;   but  it 
lendeth  to  poverty.     The  hberal  soul  shall  be  made 
fat ;  and  he  that  watereth,%hall  be  watered  also  him- 
self.    Let  us  take  a  few  examples.     Suppose  an  aged 
father  and  mother  were   bowed  down  with  all  the 
infirmities  of  old  age,  tattered  with  rags,  afflicted 
with   rheumatick  complaints,   and  under   a  shelter 
which  could  not  secure  from  the  inclemencies  of  thie 
weather.    Suppose  they  should  receive  some  comfort- 
able clothing  and  other  aids  in  their  necessities.  How 
would  their   souls  daily  bless  the  kind  hand  of  cha- 
rity !  Surely  you  would  say.    It   is  more  blessed  to 
give  than  to  receive.     Picture  to  yourselves  a  family 
of  half  famished  children  surrounding  their  mother, 
preparing   them  victuals   from  provisions  received 
from  some  unknown  hand.    Listen  to  the  simplicity  of 
their  inquiries,  who  was'  that  charity  that  stopt  at 
bur  door.f^    Hear  their  expressions  of  gratitude  and 
thankfulness.     With  blushing  cheeks  and  a  glowing 
heart,  you  would  see  the  propriety  of  this  exhorta- 
tion, Let  not  thy  left  hand  know  what  thy  right  hand 
doeth.     My  dear  hearers,  we  live  in  such  plenty, 
that  we  know  not  what  it  is  to  want;  consequently 
we  are  insensible  of  the  blessings  of  our  charity. 
We  know  not  how  much  good  we  do,  when  we  give. 
Methinks  1  hear  one  say,  1  have  no  part  in  this  matter: 
for  1  never  gave  for  charitable  purposes.     Open  youp 
heart  then,  reach  forth  your  hands,  and  reap  the  re- 
ward of  the  liberal.     One  evening  a  missionary,  to 
some  heathens  soliciting  a  Bible,  promised  to  give 
them  one  next  morning.    At  the  break  of  day,  he  saw 
they  were  laying  on  the  ground,  and  had  endured  the 
dampness  and  chills  of  an  inclement   night.     Being 
asked  the  reason,  their  reply  was,  they  feared  if  they 
Returned  home,  they  should  miss,  of  a  Bible.    Charity 
once  presented  a  Bible  to  a  woman  lately  made  rich 
in  faith,  but  miserably  poor  in  the  good  things  of  this 
life.     She  most  thankfully  received  it,  pressed  it  to 
her  bosom,  and  exclaimed,  Had  1  ten  thousand  dol- 


SERMON    XI.  141 

iars,  and  could  I  not  obtain  a  Bible  without  them,  I 
would  give  them  all  for  one.  To  some  the  Lord  has 
given  ability  and  opportunity  in  many  ways,  to  do 
much  for  the  advancement  of  his  cause;  and  to  others, 
but  little.  O  may  both  be  enabled  at  last  joyfully 
to  render  an  account  of  their  stewardship.  Have 
our  hearts  been  chilled  with  cold  infidelity,  and  the 
substance  which  the  Lord  has  lent  us  to  promote  his 
glory,  been  withheld  in  time  past  ?  May  we  then  now 
redeem  our  time,  arise  and  trim  our  lamps.  And 
may  we  bear  in  mind,  that  the  gift  of  a  poor  widow's 
two  mites  is  a  sacrifice  at  which  we  shall  be  glad  to 
look,  in  the  great  judgement  day,  when  the  divine 
Redeemer  shall  demand  the  credentials  of  our  alms- 
giving, as  evidence  of  our  sincerity  as  his  friends. 
^'imen  and  ,^men. 


SERMON  Xir. 


Joseph's  affection,  seasonably  manifested,  worthy 
op  imitation. 


Genesis,  xlv.  4. 
/  am  Joseph^  your  brother. 


J.  HE  history  with  which  these  words  are  coiinectedj 
is  very  curious  and  interesting ;  and  the  instruction 
which  it  affords,  is  manifold  and  important.  Human 
depravity  with  some  of  its  basest  designs  and  most 
unnatural  transactions,  is  delineated ;  and  the  noble- 
ness of  human  uprightness  is  also  recorded.  Whilst 
wc  behold  the  varied  intentions  and  schemes  of  men, 
we  are  presented  with  a  wonderful  exhibition  of  the 
marvelous  providence  of  God,  who  worketh  all 
things  after  the  counsel  of  his  own  will.  Let  some 
of  the  facts  with  which  this  subject  is  connected  be 
noticed;  and  serve  as  an  introduction  to  this  dis- 
course, for  the  practical  purposes  of  our  social  and 
religious  life.  The  term  Joseph^  is  expressive  of 
increase  or  addition.  And  when  God  remembered 
Rachel,  that  she  bare  a  son,  she  called  his  name 
Joseph;  and  said.  The  Lord  shall  add  to  me  another 
son.  That  son  was  Benjamin,  or  son  of  the  right 
hand.  Now  Israel  loved  Joseph  more  than  all  his 
children,  because  he  was  the  son  of  his  old  age. 
Joseph  and  Benjamin  were  both  loved  with  peculiar 
affection  by  their  father ;  for  they  were  the  sons  of 
his  beloved  wife,  Rachel.  It  appears  that  Joseph 
was  a  person  of  remarkable  natural  talents,  of  siiigu- 
iar  beauty,  and  piety  ;  and  probably  these  endeared 
him  yet  more  to  his  father,  who  made  him  a  coat  of 
many  colours.     For  this  and  his  dreams,  his  brethren 


SERMON   Xil.  143 

hated  him,  and  could  not  speak  peaceably  unto  him. 
This  is  the  relation  of  the  first  dream  of  Joseph  to 
his  brethren :  Behold,  we  were  binding  sheaves  in 
the  field  and  lo,  my  sheaf  arose  and  also  stood  up- 
right j  and  behold,  your  sheaves  stood  round  about  and 
made  obeisance  to  my  sheaf.  And  his  brethren  said 
unto  him,  Shalt  thou  indeed  reign  over  us  ?  or  shalt 
thou  indeed  have  dominion  over  us  ?  and  they  hated 
him  yet  the  more  for  his  dreams  and  for  his  words. 
And  he  dreamed  yet  another  dream,  and  told  it 
his  brethren :  behold  the  sun  and  the  moon,  and  the 
eleven  stars,  made  obeisance  to  me.  And  his  father 
rebuked  him,  and  said.  Shall  I  and  thy  mother,  and 
thy  brethren,  indeed  come  to  bow  down  ourselves  to 
thee,  to  the  earth  ?  And  his  brethren  envied  him,  but 
iiis  father  observed  the  saying.  From  the  event,  it 
appears  that  their  interrogations  were  the  right  inter- 
pretation of  the  dreams,  of  which  they  had  some 
apprehension,  especially  the  father.  Shortly  his 
brethren  devise  to  slay  him.  Reuben,  in  order  to 
save  his  life,  advises  to  cast  him  into  a  pit ;  but  Ju- 
dah  persuaded  them  to  sell  him  to  the  Ishmaelites ; 
and  they  sold  him  into  Egypt  unto  Potiphar,  an  oflfi- 
cer  of  Pharaoh.  The  coat  of  many  colours  is  dipt 
in  the  blood  of  a  kid,  and  presented  to  the  aged 
father  a  sad  spectacle.  But  the  Lord  was  with 
Joseph,  and  he  was  a  prosperous  man ;  and  the  Lord 
made  all  that  he  did,  to  prosper  in  his  hand.  He 
escaped  the  snare  of  a  treacherous  mistress,  that  he 
sinned  not  against  his  master  nor  his  God,  though  his 
innocence  was  the  occasion  of  his  being  cast  into 
prison.  Now  they  call  upon  Joseph  to  interpret  the 
dream  of  the  chief  butler.  In  his  dream  there  ap- 
peared three  branches  on  a  vine,  which  budded, 
shot  forth  blossom,-,  and  brought  forth  clusters  of 
ripe  grapes.  Says  Joseph,  The  three  branches  arc 
three  days,  and  thou  shalt  deliver  Pharaoh's  cup 
into  his  hand  after  the  former  manner.  The  chief 
bakers  dream,  was  three  white  baskets  on  his  head, 


144  SERMON    XII. 

with  all  manner  of  bake  meats  for  Pharaoh ;  but  the 
birds  did  eat  them.  The  interpretation  was,  that 
after  three  days,  he  should  be  hung  on  a  tree.  At 
the  end  of  two  full  years,  Pharaoh  had  two  dreams, 
or  his  two-fold  dream.  The  first  was  the  seven  well 
favoured  kine,  and  fat  fleshed ;  and  the  seven  ill-fa- 
voured and  lean  fleshed  kine,  which  eat  up  the  for- 
mer. The  second,  was  the  seven  ears  of  corn  on 
one  stalk,  rank  and  good,  which  were  devoured  by 
the  seven  thin  ears,  blasted  with  the  east  wind.  When 
none  of  the  magicians  and  wise  men  of  Egypt  could 
interpret  this  dream  for  the  king,  Joseph  answered, 
What  God  is  about  to  do,  he  showeth  unto  Pharaoh. 
Behold,  there  come  seven  years  of  great  plenty, 
throughout  all  the  land  of  Egypt;  and  there  shall 
arise  after  them,  seven  years  of  famine,  which  shall 
consume  the  land.  Now  let  us  notice  Joseph's  ex- 
altation. And  Pharaoh  said  unto  Joseph,  See,  I  have 
set  thee  over  all  the  land  of  Egypt.  And  Pharaoh 
took  off  his  ring  from  his  hand,  and  put  it  upon  Jo- 
seph's hand,  and  arrayed  him  in  vestures  of  fine 
linen,  and  put  a  gold  chain  about  his  neck :  and  he 
made  him  to  ride  in  the  second  chariot  which  he  had. 
But  mark !  The  famine  was  sore  in  all  lands,  after 
the  expiration  of  the  seven  years  of  plenty.  Joseph's 
brethren  must  go  from  the  land  of  Canaan,  down  to 
Egypt,  to  buy  corn  of  him,  that  they  may  live  and 
not  die.  Joseph  knew  them,  but  they  knew  him  not. 
He  was  only  seventeen  years  of  age,  when  sold  into 
Egypt ;  and  now  he  is  about  thirty-eight ;  an  absence 
of  twenty-one  years.  The  scene  now  changes,  and 
Joseph's  dreams  begin  to  be  fulfiled.  He  uses  vari- 
ous methods  to  prove  them,  to  bring  them  to  a 
proper  sense  of  their  own  guilt,  and  to  discover  how 
they  were  affected  toward  his  brother  Benjamin.  He 
accosts  them  as  spies ;  and  so  orders  that  they  ap- 
pear to  have  treated  him  most  ungratefully.  They 
are  brought  into  that  situation,  that  they  cannot  make 
it  appear  but  that  they  have  stolen  ;  for  the  silver 


^JiKMON    XII.  145 

cup  is  found  with  them.  But  Joseph  evidently  per- 
ceived, that  confusion  and  terrour  were  likely  to 
predominate,  and  to  fill  them  with  apprehension,  that 
he  would  now  avenge  the  injustice  and  cruelty  of 
which  they  appear  to  have  been  guilty.  When  Ju- 
dah  made  his  pathetick  address  and  affecting  plea 
for  the  release  of  Benjamin,  Joseph  could  not  refraiu 
himself  before  all  them  that  stood  by  him ;  and  he 
'  cried,  Cause  every  man  to  go  out  from  me :  and  there 
stood  no  man  with  him,  while  Joseph  made  himself 
known  unto  his  brethren.  And  lie  wept  aloud ;  and 
the  Egyptians  and  the  house  of  Pharaoh  heard» 
And  Joseph  said  unto  his  brethren,  I  am  Joseph  :  doth 
my  father  yet  live  ?  And  his  brethren  could  not  an- 
swer him ;  for  they  were  troubled  at  his  presence. 
And  Joseph  said  unto  his  brethren.  Come  near  to  me, 
I  pray  you :  and  they  came  near;  and  he  said,  I  am 
Joseph  your  brother,  whom  ye  sold.  The  mention 
of  Joseph's  name  would  probably  have  led  his  breth- 
ren to  a  recollection  of  his  features  and  voice ;  but 
to  remind  them  of  their  selling  him,  would  more 
effectually  remove  all  doubts  of  his  being  their 
brother;  and  this  was  necessary  to  introduce  the 
kind  attempt  he  intended  to  make,  to  obviate  their 
fears,  and  to  inspire  confidence  and  comfort.  How 
seasonable,  hoAV  encouraging  and  excellent,  this 
simple  expression — I  am  Joseph,  your  brother !  It 
flowed  from  a  principle  of  natural  affection,  from  a 
feeling  and  generous  breast,  and  from  a  noble  soul, 
influenced  by  the  principle  of  true  religion.  By 
other  persons,  or  by  other  means  without  such  an 
expression  of  the  tongue,  this  same  truth  could  easily 
have  been  made  known.  If  these  words  were  fitly 
spoken,  let  them  be  applied  to  the  practical  purposes 
of  life  and  religion,  whilst  we  notice  other  relations, 
times,  and  circumstances,  when  similar  ones  would 
be  seasonable. 

1st.  v^$  it  respects  the  tmrious  retaiioits  of  kmnun 

19 


146  SERxMON    XII. 

beings^  on  encowogifig  conversation  and  other  expressions 
of  the  tongue^  are  very  desirable  and  highly  important. 

It  is  a  common  proverb,  that  actions  speak  louder 
than  words.  The  true  import  of  this  expression  is, 
that  unless  our  conduct  correspond  with  our  expres- 
sions, there  is  inconsistency  and  deceit.  But  let  our 
daily  deportment  be  such  as  becometh  human  beings, 
and  then  suitable  expressions  of  the  tongue  are  the 
spring  of  life.  As  the  term,  .Joseph,  imports  increase, 
or  addition,  so  they  will  increase  human  happiness, 
and  do  honour  to  human  beings.  Let  the  conjugal 
relation  be  first  noticed.  A  man  who  provides  well 
for  his  own  liousehold  and  is  kind  to  his  wife,  may 
be  called  a  good  husband.  But,  if  in  addition  to 
these, there  daily  flow  from  his  tongue  an  atTectionate, 
instructive,  and  animating  conversation,  still  more 
highly  favoured  must  be  the  companion  of  his  bosom. 
How  mu(^h  may  the  trials,  cares,  and  pains  of  a 
Avoman  be  lessened,  her  sorrows  soothed,  and  heart 
cheered,  by  timely  and  affectionate  expressions. 
Whilst  some  are  pleased  with  the  simple  and  frank 
acknowledgement  of  a  husband's  attachment,  others 
are  gratified  with  occasional  insinuations,  from  which 
the  same  may  be  inlierred.  How  many  and  how 
varied  are  the  opportunities  in  the  journey  of  the 
conjugal  life,  when  a  pleasing  deportment,  kind 
speech,  or  consoling  word,  would  greatly  increase  or 
promote  a  woman's  happiness.  Then  let  them  not 
be  withheld;  but  in  due  season  administered  to  divide 
the  sorrows,  and  double  the  joys  of  her  life.  Let 
the  deportment  and  conversation  of  a  husband,  be 
such  towards  his  wile  in  this  respect,  that  he  emulate 
her  to  repay  abundantly  the  same  kindness,  by  seek- 
ing to  imitate  his  excellent  example.  And  surely  a 
f  lithiul  and  affectionate  woman  will  not  be  slack  to 
recompense  her  corresponding  obligations.  Says 
Solomon,  concerning  such  an  one.  She  openeth  her 
mouth  with  wisdom,  and  in  her  tongue  is  the  law  of 


SERMON    XII.  147 

kindness.  Witli  the  same  view  he  adds,  Whoso findeth 
a  wife,  findeth  a  good  thing  and  obtaineth  iavour  of 
the  Lord.  And  truly  a  virtuous  woman  of  modest 
deportment,  of  chaste  and  animating  conversation, 
is  of  much  value,  and  cannot  but  be  prized  very 
highly  by  every  sensible  and  worthy  man.  And  iiow 
most  desirable,  suitable,  and  important,  is  a  mutual, 
reciprocal,  and  interesting  conversation  in  the  conj  ugal 
state!  The  parental  relation  is  an  important  one  in  this 
respect;  for  much  do  the  comfort,  disposition  and 
mannersof  children  depend  on  the  words  or  addresses 
of  their  parents.  They  are  entitled  to  much 
encouragement  for  well  doing,  and  to  the  most  endear- 
ing expressions  of  parental  aftection.  And  the  ten- 
dency is  cheerfulness  of  mind,  mental  improvement, 
and  religious  impressions.  In  a  tamily  circle  of 
brothers  and  sisters,  how  suitable  and  applicable  the 
expression — 1  am  Joseph,  your  brother.  That  is.  We 
have  the  same  parent  for  our  father,  and  I  am  the 
same  kind  and  friendly  person  towards  you  as  when 
formerly  in  our  father's  family.  Change  and  reverse 
in  our  circumstances,  have  not  aflected  me  as  your 
enemy.  It  is  proper  and  suitable,  that  they  who  are 
friends,  should  manifest  themselves  as  such  not  only 
by  deeds,  but  also  by  words.  Some  persons  have. the 
happy  talent  by  delicate  insinuations  of  such  a 
nature,  of  gaining  the  good  will  of  others,  and  of 
continuing  friendship.  Do  we  esteem  such  ?  and 
shall  we  not  seek  to  imitate  their  pleasing  and  w  orthy 
example  ?  How  affectionate  !  what  lionour  has 
Joseph  done  himself;  what  kindness  and  generosity 
towards  his  brethren,  in  the  few  w  ords  of  the  text ! 
Then  may  we  in  the  varied  relations  and  circum- 
stances of  life,  bear  these  words  and  this  example  in 
mind ;  and  may  our  speech  be  well  ordered,  and  a 
talent  so  important  be  wisely  improved. 

2d.    W'^  should  be  careful  to  observe  sidlabh  Hmes  and 
opportunities  in  order  to  remind  those  of  their  evil,  who 


148  stRMO^  xif. 

}iave  injured  v.9.  (tr  have  had  evil  intentions  to  do  ns  an 
injury. 

How  seasonable,  friendly,  and  faithful  the  conduct 
of  Joe^cph,  when  he  says,  I  am  Joseph,  your  brother, 
whom  ye  sold  into  Egypt.       This  expression  is  well 
calculated  to  bring  their  sin  to  remembrance,  and  it 
was  proper  they  should  be  thus  reproved  and   hum- 
bled. A  brother  !  yet  base,  treacherous  brethren,  you 
sold  me,  and  that  into  a  foreign  land.     Your  conduct 
w^as  most  unnatural  and  abominable  in  the  sight  both 
of  God   and    man.     Manifold  are    the  offences  and 
injuries  of  this  present   state.      In   certain  seasons 
and  circumstances  to  remind  others  of  their  faults, 
would  only  increase  the  difficulty.     But  still,  reproof 
is  necessary  when   wisdom  and  faithfulness  evince 
the  duty.      There  is  a  time  suitable  to  rebuke  and 
reprove,  as   well   as   to  encourage  and    command. 
Joseph  is  now  ruler  and  governour  over  Egypt,  and 
in  the  height  of  prosperity,     llut  no  thanks   to  his 
brethren,  that  he  is  not  there  a  slave,  daily  groaning 
under  oppressive  bondage.       He  is  now  a  lord,  and 
most  highly  esteemed  of  a  nation ;  but   they  were 
base  enough  for  ever  to  have  deprived  him  of  liberty 
and  honour.      Similar  conduct  has  been  manifested 
amongst  mankind  in  ten  thousand  instances  and  ways. 
How  many  have  used  all  their  subtlety  and  power  in 
order  to  injure  the  person,  character,  and   property 
of  others,  against  whom  they  have  been  opposed,  on 
the  account  of  some  unreasonable  prejudice  ?     And, 
if  they  have  not  effected  their  overthrow,  or  been  the 
instrument  of  some   wide  spread  and    lasting  injury, 
it  is  not  for  the  want  of  shameful  intentions,  nor  base 
exertions.     Perhaps  they  afterwards  see  a  person 
whose  ruin  they  have  sought,  very  prosperous  and 
piuch   esteemed.     If  their    passions   or  prejudices 
shall  have  subsided,  and  they  have  some  just  sense 
of  their  criminality,  they  doubtless  will  have  views 
and  feelings  somewhat  similar  to  those  of  Joseph's 


e'ERMON    XII.  149 

brethren.  But  time,  place,  and  circumstances  should 
be  observed,  would  any  remind  them  of  their  evil 
conduct,  and  make  them  ashamed  and  penitent  for 
what  Ihey  have  done.  If  any  would  reprove  others, 
or  tell  them  of  their  faults  in  faithfulness,  and  for 
their  good,  they  should  seek  to  do  it  with  a  spirit  and 
with  wisdom,  as  Joseph  did.  Says  Solomon,  Faithful 
are  the  wounds  of  a  friend ;  but  the  kisses  of  an 
enemy  are  deceitful.  It  is  very  important,  that  words 
of  reproof  be  fitly  spoken  to  answer  some  wise  and 
salutary  purpose.  With  decision,  faithfulness,  and 
meekness  may  we  learn  to  inform  our  fellow  mortals 
of  the  errour  of  their  ways. 

3d.  The  history  of  Joseph  will  show,  that  it  is 
jnoperfor  mankind  to  speak  of  their  prosperity^  when  they 
would  b)'ing  to  view  the  goodness  of  God^  or  console  their 
fclloio  mortals.  When,  through  the  smiles  of  Provi- 
dence, any  have  attained  the  varied  blessings  of  life, 
it  is  proper,  at  certain  times,  for  them  to  mention  to 
their  friends,  how  the  Lord  has  prospered  them.  It 
is  neither  for  the  benefit,  nor  is  it  the  duty  of  man  to 
be  always  speaking  of  his  misfortunes.  Prosperity 
has  a  claim  to  a  portion  of  his  words,  as  well  as 
adversity.  To  be  frequently  mourning  or  repining 
at  the  allotments  of  Providence  as  is  the  manner  of 
some,  is  certainly  sinful.  And  a  person  may  speak 
of  his  enjoyments  and  success,  in  the  language  of 
boasting  instead  of  gratitude  and  thankfulness.  To 
show  the  vanity  and  impiety  of  such  conversation, 
let  us  notice  the  expressions,  and  from  these,  view 
the  spirit  of  the  king  of  Babylon,  who  is  called 
Nebuchadnezzar,  ks  he  was  walking  in  the  palace 
of  the  kingdom  of  Babylon,  The  king  spake  and 
said.  Is  not  this  great  Babylon,  that  1  have  built  for 
the  house  of  the  kingdom  by  the  might  of  my  power 
and  for  the  honour  of  my  majesty?  From  such  an 
air,  views,  and  language  every  sensible  and  pious  man 
cannot  but  wish  to  be  delivered.  The  spirit  and 
manner  of  Joseph  will  appear  a  most  beautiful  cnn~ 


JjU  sermon  Xlf. 

trast.    Whilst  he  mentions  his  prosperity  and  honour, 
meekness  and  gratitude  are  apparent.  The  goodness 
of  God  and  the  consolation  of  his  afflicted  father, 
are  most  conspicuous  in  the  words  of  his  speech.  To 
his  troubled  brethren  he  says.  God  sent  me  before 
you,  to  preserve  you  a  posterity  in  the  earth,  and  to 
save  your  lives  by  a  great  dehverance.     So  now  it 
was  not  you,  that  sent  me  hither,  but  God  ;  and  he 
hath  made  me  a  father  to  Pharaoh,  and  Lord  of  all 
his  iiouse,  and  a  ruler  throughout  all  the  land  of 
Egypt.     Haste  ye,  and  go  up  to  my  father,  and  say 
mito  him,  Thus  saith  thy  son  Joseph,  God  hath  made 
me   lord   of  all  Lgypt;  come  down  unto   me,  and 
tarry  not.     How  do  humility,  humanity,  and  a  sense 
of  entire  dependance  on  God  for  all  the  blessings  of 
life,  shine  forth  in  this  address!     Joseph  was  indeed 
highly  exalted,  but  his  heart  was  not  lifted  up  with 
pride  in  the  height  of  his  prosperity.     Let  his  exam- 
ple then  be  proposed  for  imitation.     When  abound- 
ing in  the  good  things  of  life,  let  the  manner  and 
history  of  Joseph  have  their  proper  influence. 

4th.  The  hutory  of  Joseph  and  his  brethren^  is  calcu- 
lated to  give  us  some  proper  views  of  the  important  duty 
of  forgiveness.  Joseph  was  of  a  forgiving  spirit,  and 
when  he  had  sufficiently  tried  and  proved  them,  he 
was  ready  for  a  reconciliation.  He  had  recourse  to 
various  expedients  in  order  to  bring  them  to  a  sense 
of  their  wickedness,  to  humble  them,  and  excite  repen- 
tance for  their  sin,  before  that  he  expressed  forgive- 
ness. He  possessed  a  forgiving  temper,  during  the 
whole  course  of  trial,  but,  before  he  would  exclaim, 
I  am  Joseph  your  brother,  he  must  have  evidence  of 
their  compunction  and  abasement.  When  he  saw 
that  they  were  sufficiently  humbled,  and  about  to  be 
overwhelmed  with  grief  on  tlie  account  of  their 
aggravated  sin,  he  addresses  them  with  words  of  con- 
solation. Now  therefore  be  not  grieved,  nor  angry 
with  yourselves,  that  ye  sold  me  hither,  for  God  did 
send  me  before  you  to  preserve  life.  The  conduct  of 


SERMON    XH.  151 

Joseph  towards  his  hrethren,  in  this  respect,  is  god- 
like, and  an  excellent  pattern  for  our  imitation.  The 
Lord  is  a  gracious  and  merciful  God,  abundant  in 
compassion ;  but  he  never  has,  and  never  will  par- 
don any  who  have  rebelled  against  him,  before 
they  are  brought  to  true,  evangelical  repentance.  In 
like  manner  is  the  duty  of  forgiveness  inculcated 
upon  mankind  abundantly  in  the  holy  scriptures.  If 
others  have  trespassed  against  us,  and  they  confess 
their  faults,  or  exhibit  evidence  of  genuine  repen- 
tance, they  are  to  be  forgiven.  Even  against  our 
enemies  we  are  not  to  cherish  a  spirit  of  enmity  and 
revenge,  but  a  friendly  and  forgiving  spirit.  Some 
injuries  do,  indeed,  demand  reparation;  but  where 
true  penitence  is,  there  is  also  always  a  disposition, 
to  make  restitution.  Even  the  sacred  volume  does 
not  demand  the  expression  of  forgiveness,  till  there 
is  confession  of  fault,  or  a  manifestation  of  sorrow 
for  the  wrong.  When  we  are  required  to  forgive  our 
enemies,  the  true  import  is,  that  we  should  exercise 
a  forgiving  and  not  revengeful  disposition ;  that  if 
they  exhibit  repentance,  we  should  put  forth  the  act 
of  forgiveness.  As  we  would  hope  to  obtain  the  par^ 
don  of  our  sins  from  God,  when  we  confess  and  for- 
sake them,  so  we  should  be  ready  to  do  towards  our 
enemies ;  and  more  than  this,  certainly  is  not  required. 
The  Lord  is  pleased  to  see  penitent,  returning  prodi- 
gals, and  such  only  does  he  forgive.  So  we  should 
heartily  desire  to  have  our  enemies,  even  those  who 
have  greatly  injured  us,  become  at  peace,  be  recon- 
ciled ;  and  when  they  manifest  a  spirit  of  penitence, 
we  should  manifest  the  spirit  of  the  gospel,  a  spirit  of 
forgiveness. 

5th.  This  subject  is  calculated  to  give  us  clear  and  strik- 
ing visivs  of  the  perfect  righteousness  and  adorable  mercy 
of  God.  Whatever  excellent  or  amiable  natural 
talents  any  possess,  they  must  be  born  again  or  they 
cannot  enter  into  the  kingdom  of  heaven.  However 
engaging  or  pleasing  the  manners  of  any  may  be  in 


ib'l  SERMON   XII. 

the  view  of  men,  without  that  repentance  which  is 
unto  Hfe,  they  must  perish.  On  the  other  hand,  if 
sin  shall  have  polluted  the  soul  like  that  of  Manasseh, 
or  Mary  Magdalene,  and  it  he  created  anew  in  Christ 
Jesus  unto  good  works,  it  will  triumph  with  seraphs 
in  eternal  life.  Neither  the  number  nor  magnitude  of 
our  sins  will  exclude  us  from  immortal  bliss,  if  we 
have  repentance  toward  God,  and  faith  in  the  Lord 
Jesus  Christ.  Through  the  adoring  grace  and  mercy 
of  God,  by  godly  sorrow  and  repentance  unto  salva- 
tion, some  of  the  greatest  sinners  and  vilest  wretches 
that  have  ever  lived,  have  been  received  to  man- 
sions above,  to  sing  for  ever  the  glorious  songs  of 
redeeming  love.  Unless  the  heart  be  renewed  by 
grace,  there  can  be  no  qualifications  to  prepare  for 
heaven.  But  to  every  penitent,  believing  soul,  the 
language  of  its  Maker  is,  I  am  thy  reconciled  God, 
thine  everlasting  inheritance,  and  eternal,  glorious 
recompense  of  reward.     Ame?i. 


SERMON  Xiri. 

A  VAIN  CURIOSITY    REPROVED. 


John,  xxi.  22. 
What  is  that  to  thee  ?  follow  thou  me. 

JL  HE  directions  of  the  word  of  God  are  as  varied 
as  the  circumstances  of  man  require.  They  are 
suited  to  his  fallen  state ;  and  calculated  to  lead  him 
in  the  pathway  of  life.  The  blessed  Saviour  was 
ever  ready  to  give  salutary  counsel ;  and  his  instruc- 
tions discover  superiour  excellence,  because  they 
were  so  wisely  and  timely  given.  He  who  spake  as 
never  man  spake,  on  every  occasion  was  faithful,  and 
would  direct  the  attention  and  pursuit  of  man  to  his 
dearest  interest  for  time  and  for  eternity.  No  favour- 
able opportunity  was  unimproved,  nor  seasonable 
instruction  withheld.  His  words  were  ever  fitly 
spoken,  whether  of  compassion  or  severity ;  of  en- 
couragement or  rebuke.  4fter  having  put  the  ques- 
tion to  Peter  three  different  times,  Lovest  thou  me, 
he  adds.  Verily,  verily,  I  say  unto  thee,  When  thou 
wast  young,  thou  girdest  thyself  and  walkest  whither 
thou  wouldst ;  but  when  thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands,  and  another  shall  gird  thee 
and  carry  thee  whither  thou  wouldest  not.  Tliis  spake 
he,  signifying  by  what  death  he  should  glorify  God- 
And  when  he  had  spoken  this,  he  saith  unto  him, 
Follow  me.  Then  Peter,  turning  about,  seeth  the 
disciple  whom  Jesus  loved  following,  which  also 
leaned  on  his  breast  at  supper,  and  said.  Lord,  which 
is  he  that  betrayeth  thee  ?  Peter  seeing  him,  saith  to 
Jesus,  Lord,  and  what  shall  this  man  do?  Jesus  eaith 
unto  him,  If  I  will  that  he  tarry  till  I  come,  what  is 

^0 


154  SERMON    XJII. 

that  to  thoe  ?  follow  thou  me.  Peter  had  earnestly 
professed  his  readiness  to  die  with  Christ;  yet  when 
put  to  the  trial,  he  shameliiily  failed  him.  But  our 
Lord  next  assured  him  that  he  would  at  length  be 
called  on,  and  enabled  to  perform  that  engagement. 
In  his  youth  he  had  been  used  to  gird  himseli^  and  to 
walk  at  liberty  as  he  pleased.  But  in  his  old  age, 
he  would  be  required  to  stretch  out  his  hands,  that 
others  might  bind  him  and  carry  him  to  endure  those 
sulferings  at  which  nature  would  be  reluctant.  This 
signified  the  death  by  which  he  would  glorify  God., 
as  a.  martyu  for  the  truth.  Jesus  next  called  upon 
him  to  signify  his  readiness  to  adhere  to  his  cause, 
even  unto  death,  by  rising  up  and  i'ollowing  him; 
with  which  Peter  complied  without  hesitation.  But 
turning  about,  he  saw  John  also,  without  any  com- 
mand, showing  the  same  willingness  to  suffer  death 
for  the  sake,  and  after  the  example  of  his  beloved 
Lord.  This  led  Peter  to  inquire.  What  he  was  to 
do ;  Was  he  also  to  be  a  martyr  ?  To  this  our  Lord 
replied.  That  if  it  were  his  will  he  should  abide  on 
earth  till  his  coming,  that  was  no  concern  of  Peter's, 
who  ouglit  not  to  indulge  a  vain  curiosity,  but  to 
follow  him.  Tiiis  would  be  a  token  and  evidence 
of  his  readiness  to  adhere  to  his  instructions,  to  obey 
jiis  commandments,  to  copy  his  example,  and  to  suflcr 
for  his  sake. 

This  illustration  of  the  inquiry  of  Peter,  and  the 
answer  of  the  Saviour,  may  lead  us  to  see,  that  man- 
kind are  apt  to  inquire  into  those  things  in  which  they  are 
not  immediately  concerned^  rather  than  into  those  in  ichicii 
they  arc  most  deeply  interested.  Some  particular  sub- 
jects of  inquiry  of  this  kind,  will  be  noticed  and 
illustrated. 

1st.  As  it  respects  the  common  ailairs  of  life,  some 
discover  a  fondness  and  inquisitiveness  to  hecojnc 
acquainted  with  the  concerns  of  others,  to  whieti 
they  are  neither  called  by  duty  nor  interest.  Man- 
kind may  with  propriety  nu^uire  in(o  the  situation  of 


SERMON    XUr.  l.i-) 

Jieir  neighbours,  as  it  respects  either  theil'  prosperity 
or  adversity.     But  they  should  he  careful  to  posses  < 
a  right  spirit  and  intention,  when  such  inquiries  arc 
made.     Would  they  learn  the  welfare  of  others  to 
rejoice  with  them,  and  not  for  envy,  they  do  well. 
Would  they  inquire  into  their  distresses  and  misfor- 
tunes, in  order  to  sympathize  with  them  and  aff()rd 
relief,  instead  of  rcjoiei:ig  in  their  calamities,  their 
convluct  would  be  truly  becomir.g  ajid  commeiidable. 
Objects  of  distress  and  charity  are  to.be  sought  out, 
thit  the  balm  of  consolation  may  be  administered  to 
their  minds,  and  the  hand  of  plenty  reached  forth  to 
supply  their  wants.     Inquiries  of  such  a  nature  are 
truly  laudable,  and  have  the  approbation  and  bless- 
ing of  heaven.     In  the  varied  pursuits  and  transac- 
tions of  life,  would  any  wish  to   know  the  concerns 
or  state  of  others  in  order  to  benefit  them,  the  direc- 
tion of  the  Saviour,  Look  not  every  man  on  his  own 
things,  but   every  man  also  on   the  things  of  others, 
secures  from  censure,  and  commends.     But   when 
any  would  pry  into  the  affairs  and  concerns  of  others, 
and  would  indulge  a  vain  cm'iosity  to  become  more 
acquainted  with  their  circumstances  than  their  own, 
the  words  of  the  text  should  be  applied :  What  is  that 
to  thee  ?    follow  thou  me.     Rather  let  such,  more 
carefully  mind  their  own  business,  and  meddle  less 
by  their  inquisitiveness  into  the  prospects  of  others. 
Happy  Avou Id  it  indeed  be,  if  none  merited  a  more 
severe  rebuke.     Some  discover  a  restlessness  to  pry 
into  the  secrets,  and  learn  the  disappointments  of 
others,  in  order  to  spread  them  abroad  and  do  an 
injury.     Hence,  not  only  a  propensity  for  curiosity, 
but   a  malignant  disposition  is  manitest.     Some  are 
ever  ready  to  hear  of  the  failings  of  others,  not  to 
weep  for  their  sins  in  secret,  but  to  make  them  pub- 
lick.     This  is  frequently  done  by  persons  who  them- 
selves can  derive  no  benetit,  nor  be  serviceable  to 
community.     And  we  are  even  taught  in  the  sacred 
oracles,  that  some  are  forward  to  pull  out  a  mote  from 


i5t 


SERMON    XIII. 


"their  brother's  eye,  when  they  have  a  beam  in  their 
own  eye.  But  such  persons  do  well  to  bear  in  mind 
the  reply,  Physician,  heal  thyself.  Charity  should 
begin  at  home,  as  it  respects  secular  concerns,  in  or- 
dering the  common  affairs  of  life.  Let  individuals 
thoroughly  understand  and  regulate  their  varied  tem- 
poral pursuits,  and  the  concerns  of  commuijity  will 
be  well.  Let  thein  discharge  the  various  duties 
which  they  owe  to  themselves  and  others,  rather 
than  to  be  over  anxious  to  know  the  particulars  or 
peculiarities  of  their  fellow  men.  Let  each  one  feel 
interested  to  attend  to  his  own  calling  as  it  respects 
the  pursuits  of  common  life,  and  this  will  serve  to 
check  a  fondness  and  inquisitiveness  to  become  ac- 
quainted minutely  with  the  concerns  of  others,  to 
which  we  can  neither  be  called  from  duty  nor  from 
interest. 

2d.  Some  persons  discover  a  vain  curiosity  in  dis- 
coursing on  the  entrance  of  sin  into  the  world.  Such 
an  inquiry  may  be  properly  made;  as  it  is  a  subject 
of  vast  importance,  and  in  which  we  are  interested. 
But  divine  revelation  must  be  taken  for  our  light,  and 
circumscribe  our  inquiries.  Now  the  sacred  oracles 
inform  us,  that  through  the  temptation  of  the  serpent, 
our  first  parents  violated  the  positive  command  of 
God,  fell  from  their  holy  state,  into  a  state  of  sin  and 
condemnation;  and  that  in  consequence  of  their 
transgression,  all  their  posterity  become  sinners. 
And  without  the  Bible  for  our  guide,  when  and  how 
sin  entered  the  world,  we  could  not  certainly  know. 
But  the  curious  minded,  press  the  inquiry  farther. 
Did  the  Lord  bring  about  the  fall  of  man  himself.'' 
Or  did  he  only  give  permission  ?  Or  why,  that  is, 
what  are  the  reasons  that  sin  was  permitted  to  enter, 
if  he  could  have  prevented  it  by  his  power  ?  What 
is  that  to  thee,  vain  man  ?  If  neither  reason  nor  re- 
yelation  can  answer  our  inquiries,  shall  we  seek  to  be 
wise  above  what  is  written  .'*  The'things  which  are 
revealed  on  this  subject  belong  to  us,  and  should 


SERMON    XIII.  157 

bound  our  inquiries ;  for  secret  things  belong  to  God. 
Because  the  Lord  has  not  revealed  all  the  reasons, 
or  given  all  the  information  which  he  might  have 
done  concerning  the  entrance  of  sin  into  the  world, 
must  his  infinite  wisdom  be  arraigned  before  the 
tribunal  of  human  wisdom  ?  As  it  is  a  solemn  and 
alarming  fact,  that  we  are  sinners  against  a  holy  and 
just  God,  rather  let  us  seek  to  be  delivered  from  the 
dominion  and  wages  of  sin.  The  inquisitive  and 
vain  search,  for  the  manner  of  the  entrance  of  sin, 
little  concerns  us;  but  how  we  shall  be  delivered 
from  its  pollution  as  a  deadly  leprosy  of  the  soul,  is 
an  inquiry  of  the  utmost  importance. 

Take  an  example  for  illustration.  Suppose  a  man 
to  be  roused  from  his  midnight  slumbers  by  the  noise 
of  a  thief,  plundering  his  house.  He  hears  him  pillag- 
ing his  coffers  of  his  only  treasure,  which,  if  carried 
off,  must  render  him  bankrupt,  and  reduce  his  family 
to  poverty.  But  he  searches  his  house  with  the 
utmost  diligence  from  top  to  bottom,  to  find  the  place 
of  the  thief's  entrance,  instead  of  securing  him; 
and  meanwhile  he  makes  his  escape.  Alas !  poor 
man !  for  his  folly  he  is  ruined.  Had  he  acted  with 
wisdom,  he  would  first  have  secured  his  treasure. 
Then  may  we  not  indulge  a  vain  curiosity  respecting 
the  entrance  of  sin  into  the  world ;  or  be  anxious  to 
know  those  reasons,  which  are  hid  in  the  divine 
mind  ;  for  we  are  apt  to  inquire  into  those  things,  in 
which  we  are  not  immediately  concerned,  rather 
than  into  those,  in  which  we  are  most  deeply  inter- 
ested. 

3d.  Some  persons  entertain  singular  ideas,  and 
make  curious  inquiries  concerning  Melchisedek. 
They  have  a  right  to  be  informed  concerning  him ; 
but  they  should  be  content,  when  they  have  all  the 
instruction  which  can  be  given.  The  sacred  histo- 
rians give  no  account  of  his  parentage  or  pedigree, 
as  in  the  case  of  the  priests  appointed  by  the  law , 
and  who  were  all  required  to  prove  their  descent 


J58 


SERMON    Xlll. 


from  Aaron.  Hence  he  is  represented  to  be  With- 
out father,  without  mother,  without  descent,  having 
neither  beginning  of  days,  nor  end  of  life;  but  made 
like  unto  the  Son  of  God,  abideth  a  priest  contin- 
ually. Melchisedek  is  introduced  i'lto  the  sacred 
history,  as  a  priest  of  the  most  high  God,  without 
fath^^r,  mother,  or  genealogy,  that  he  might  the  more 
exactly  typify  that  high  priest,  who,  as  the  Son  of 
man,  had  no  earthly  father ;  and  as  the  Son  of  God, 
was  without  mother,  and  who  was  appointed  to  the 
priesthood,  without  deducing  his  pedigree  from 
Aaron.  Nothing  is  said  of  Melchisedek  respecting 
the  beginning  of  his  life,  or  the  end  of  his  dr.ys  and 
priesthood,  that  he  might  be  a  type  of -the  Son  of 
God,  whose  existence  is  li-om  eternity  to  eternity,  and 
who  hod  no  predecessor  or  successor  in  his  merito- 
rious and  perpetual  priesthood,  in  all  these  respects, 
the  silence  of  the  scriptures  doubtless  is  intentional; 
and  refers  from  the  type  to  the  great  An.titype,  who 
once  offered  himself  a  sacrifice  for  sin,  and  ever 
liveth  to  make  intercession  for  the  saints.  JSow  if 
any  person  has  not  all  the  information  their  curiosity 
would  demand  concerning  Melchisedek,  they  may 
reflect  for  their  comfort,  that  they  are  not  very  deeply 
interested  in  the  subject.  Their  serious  and  devout 
inquiry  should  be  to  form  clear  and  exalted  views  of 
the  person  and  offices  of  Christ,  and  to  follow  him. 
His  character  and  priesthood  are  abundantly  and 
clearly  made  known.  He  is  the  foundation  of  the 
gospel,  and  of  all  our  hopes  of  future  bliss.  He  is 
the  lamb  of  God,  which  taketh  away  the  sin  of  the . 
world.  To  believe  in  him,  is  life  ;  but,  io  deny  him, 
is  death.  In  his  divinity  and  humanity,  his  life  and 
death,  we  are  immediately  concerned.  His  holy  hfe 
should  be  kept  in  our  minds  as  the  perfect  pattern  of 
imitation.  How  conspicuous  are  his  zeal  and  perse- 
verance in  doing  his  Father's  will;  and  with  what 
lustre  do  his  patience  and  meekness  shine.  Let  it 
])e  our  inquiry  then  to  form  exalted  and  adoring  views 


SERIION   Xlll.  159 

ot  his  divine  character,  and  to  follow  him  in  his  imitablc 
examples  of  perfect  obedience.  They  that  exalt 
him,  will  be  exalted ;  but  they  who  refuse  to  have 
him  reign  over  them,  will  be  confounded.  Whil&t 
all  the  angels  of  God  worship  him,  may  it  ever  be 
our  chief  study,  to  know,  to  love,  and  serve  him. 

4th.  Some  persons  are  fond  of  proposing  queries 
concerning  the  state  and  condition  of  the  Heathen 
world,  who  appear  to  have  but  little  concern  or  anx- 
iety for  themselves  as  sinners,  and  exposed  to  de- 
struction. But  this  is  certain,  that  they,  who  do  not 
feel  deeply  interested  for  their  own  salvation,  cannot 
have  mucli  concern  or  regard  for  the  salvation  of 
others.  Hence  cavils  arise,  Why  the  Lord  did  not, 
even  by  miracles,  have  the  gospel  preached  to  all 
nations  P  or  why  are  so  many  of  the  human  race  left 
in  Heathenish  darkness?  But  they,  who  thus  cavil, 
do  not  daily  address  the  throne  of  divine  grace  in 
their  behalf;  and  perhaps  they  have  never  contribu- 
ted one  cent  to  assist,  in  sending  the  gospel  to  them. 
Now  what  profit  can  there  be  in  such  queries  ?  If 
any  feel  interested  for  the  welfare  of  Heathenish 
nations,  let  their  prayers  and  alms  ascend  up  as  a 
memorial  before  God,  that  the  Sun  of  righteousness 
may  arise  and  shine  into  those  dark  and  benighted 
corners  of  the  earth.  Whatever  conjectures  any 
may  form  concerning  their  condition  and  prospects, 
they  can  be  of  no  avail,  unless  they  influence  to  exer- 
tion to  send  them  the  gospel  means  of  salvation. 
The  first  and  immediate  concern  of  those  in  gospel 
lands  should  be  to  embrace  and  profess  the  gospel ; 
lor  then  they  may  feel  deeply  interested  that  others 
also  enjoy  its  inestimable  blessings.  And  this  thougiit 
!-houkl  deeply  affect  the  minds  of  those  who  cavil, 
that  if  those  who  enjoy  the  meridian  of  gospel 
light,  are  not  saved  through  its  influence,  it  will  be 
more  tolerable  for  Sodom  and  Gomorrah,  and  the 
nations  of  the  Healhen,  in  the  day  of  judgement,  than 
lor  them.     How  inconsistent  is  the  con(?uct  of  those 


160  SERMON    Xlll. 

who  do  not  wisely  improve,  but  abuse  their  own 
exalted  religious  privileges,  that  they  be  often  pro- 
posing queries  about  the  state  of  those  who  are  not 
thus  highly  axalted.  They  who  are  destitute  of  the 
light  of  the  gospel,  do  need  the  pity  of  those  who 
live  in  gospel  lands ;  yea,  they  are  in  perishing  need 
of  gospel  light  and  means.  But  let  us  be  merciful 
to  our  own  selves ;  let  our  own  hearts  be  imbued 
and  influenced  by  the  benevolent  spirit  of  the  gospel ; 
and  then  our  cavils  will  be  turned  into  the  most 
solemn  inquiries,  how  we  shall  reach  forth  to  them 
the  word  of  God,  and  be  the  happy  agents  of  sending 
the  bread  of  life.  Whilst  we  weep  for  ourselves  and 
those  around  us,  let  our  queries  be  turned  into  fer- 
vent prayers ;  and  our  idle  wishes,  into  acts  of  charity, 
for  the  destitute  and  wretched  Pagans.  Then  may 
we  hope,  that  they  will  participate  in  like  glorious 
privileges  and  blessings  with  us.  Yea,  we  may  see 
some,  who,  in  the  last  great  day,  will  rise  up  as  saved 
through  our  exertions,  and  call  us  blessed. 

5th.  Some  persons  are  apt  to  inquire  concerning 
the  future  condition  of  infants,  whether  they  are  all 
to  be  saved  or  not.  But  this  is  a  subject,  in  which 
they  are  not  immediately  and  deeply  interested  ;  for 
all  they  can  do,  is  to  commend  them  to  the  grace  of 
God,  and  implore  his  blessing.  They  may  propose 
many  queries,  and  indulge  in  trifling  speculations; 
but  to  what  profit  ?  If  the  lives  of  infants  be  spared, 
they,  who  have  the  care  of  them,  may  bring  them  up 
in  the  nurture  and  admonition  of  the  Lord,  at  a  very 
early  age.  For  this  duty  and  privilege  they  should 
feel  a  deep  and  lively  interest.  We  may  converse 
and  receive  instruction  concerning  the  state  and 
condition  of  infants,  if  we  take  the  scriptures  for 
our  guide.  But  skeptical  disputes  and  angry  con- 
tentions concerning  them,  are  injurious  and  to  be 
avoided.  The  inquiry  may  be.  Are  infants  born  in  a 
state  of  perfect  hohness  ?  I  answer,  no.  For  David 
says,  concerning  himself.  Behold,  I  was  shapen  in 


SERMON    XIII.  161 

Miiquity,  and  in  sin  did  my  mother  conceive  me.  And 
I'rom  inspiration  we  are  taught,  That  all  are  estranged 
from  their  birth.  The  scriptures  no  where  teach  us, 
that  mankind  by  nature  are  holy,  but  sinful.  But  are 
all  who  die  in  infancy,  through  the  grace  of  God  and 
the  atonement,  to  be  saved  ?  Wliether  the  word  of 
God  is  sufficiently  full  and  decided  on  this  point  as 
to  furnish  a  positive  answer,  I  cannot  tell.  But  sup- 
pose it  is  not  ?  What  is  that  to  thee?  They  very 
fully  teach  parents  their  personal  duties,  and  those 
which  they  owe  their  tender  offspring,  which  is  all 
that  immediately  and  deeply  concerns  them.  But 
how  foolish  and  inconsistent  to  hear  parents  engage 
in  warm  disputes  and  bitter  contentions  respecting 
the  condition  of  infants,  who,  instead  of  teaching 
their  children  of  understanding,  the  ways  of  goili- 
ness,  by  their  examples,  are  leading  them  in  the  ways 
of  ungodliness  and  perdition.  Such  are  more  con- 
cerned for  queries  and  disputes,  than  for  the  dearest 
interests  of  their  children.  Their  inquiries  are  into 
those  things  in  which  they  are  not  immediately  con- 
cerned, rather  than  into  those  in  which  they  and  their 
offspring  are  most  deeply  interested. 

6th.  The  inquiry  is  frequently  made,  whether  the 
greater  part  of  the  human  race  will  be  saved  or  lost  ?  A 
certain  one  asked  the  Saviour,  Are  there  tew  that  be 
saved  ?  And  he  said.  Strive  to  enter  in  at  the  strait 
,gate:  for  many,  I  say  unto  you,  will  seek  to  enter  in, 
and  shall  not  be  able.  The  man  does  not  appear  to 
have  had  any  ill  design,  although  he  proposed  a 
curious  question.  Our  Lord,  therefore,  did  not  give 
him  a  direct  answer ;  but  took  occasion  to  inculcate 
this  important  exhortation,  that  mankind  should  not 
be  solicitous  to  know  how  many  will  be  saved,  but 
to  secure  their  own  salvation.  In  the  thousand  years 
of  the  millennium,  doubtless  the  chief  part  will  be 
saved.  But  in  that  period,  a  far  greater  number  will 
people  the  globe,  than  all  who  shall  have  existed 
before.     The  consequence  must  be,  that  a  far  greater 


16^  SERMON    XIU. 

number  of  human  beings  will  finally  be  saved  than 
lost. 

7th.  Another  inquiry  is  often  made  J  n  ivhat  part  of 
tkeuniverse  arc  heaven  and  hell?  Some  conjecture,  that 
one  of  the  planets  or  fixed  stars  is  the  place  of  the 
blessed ;  others,  that  it  is  far  beyond  the  starry 
heavens,  and  that  this  earth  will  be  the  final  abode 
of  the  wicked.  But  to  every  query  of  such  a  nature, 
the  proper  answer  is,  What  is  that  to  thee  ?  The 
Lord  has  not  revealed  this,  and  we  are  not  immedi- 
ately concerned  to  know,  where  is  the  place  of  final 
destiny  either  lor  the  righteous  or  wicked.  The 
doctrine  of  future  rewards  and  punishments  is  fully 
made  known,  and  we  are  deeply  interested  in  these 
solemn  truths.  Then  our  serious  inquiry  should  be, 
to  know  how  we  may  avoid  the  second  death,  and 
inherit  eternal  life.  It  is  of  the  utmost  importance 
tor  us,  to  be  delivered  from  the  bondage  of  sin  and 
death,  and  to  obtain  that  holiness,  without  which  no 
mau  shall  see  the  Lord.  To  follow  Christ  is  both 
our  duty  and  our  immortal  interest.  There  is  such 
a  place  as  heaven,  and  also  a  hell.  To  be  an  inhab- 
itant of  the  former,  will  be  infinite  gain ;  but  of  the 
latter,  infinite  loss.  Where  these  places  are,  availeth 
not ;  but  to  know  what  notanner  of  spirit  we  possess, 
is  to  foresee  our  eternal  doom.  In  the  word  of  God 
we  may  behold,  as  in  a  glass,  our  own  character  as 
saints  or  sinners;  and  discover  our  future  glorious 
recompense,  or  dread  inheritance.  He  that  hath 
ears  to  hear,  let  him  hear,  from  the  several  views 
which  we  have  taken  of  this  subject,  What  is  that  to 
thee.'^  follow  thou  me. 

REFLECTIONS. 

1st.  From  this  subject  we  may  conclude,  discourses 
of  a  novel  nature  arc  calcidated  to  please  some,  although 
i  hey  may  not  feel  deeply  interested.  A  spirit  for  novelty 
is  in  some  degree  common  to  all  men ;  and  to  some, 
peculiarly  so.  Such,  like  the  Athenians,  would  spend 


jiERMON    XIH.  163 

their  time  in  nothing  else,  but  either  to  tell  or  to 
hear  some  new  thing.  And  should  such  be  gratified, 
their  imaginations  would  be  entertained,  but  their 
understandings  would  not  be  edified  with  the  most 
solemn  and  important  truths.  To  grow  in  knowledge, 
seems  to  be  natural  to  the  mind  of  man.  But  he 
should  be  careful  not  to  indulge  a  vain  curiosity  for 
mere  novelty  ;  but  to  add  to  his  stock  of  knowledge, 
by  treasuring  up  new  ideas  from  the  many  varied  and 
interesting  truths,  which  relate  to  present  usefulness, 
and  future  felicity.  The  field  is  so  vast  from  the 
works,  the  word,  and  providence  of  God,  that  we 
may  ever  be  improving  in  the  knowledge  of  those 
things,  which  are  suited  to  the  dignity  of  rational  and 
immortal  beings.  New  and  interesting  scenes  and 
events  will  ever  be  before  ';)s,  and  we  shall  never  be 
circumscribed  for  the  want  of  proper  objects  to 
excite  our  wonder  and  admiration.  Then  may  a  taste 
for  novelty  be  in  subordination,  and  the  queries  of  a 
lively  imagination  in  subjection  to  the  nobler  powers 
of  reason  and  understanding,  that  our  inquiries  and 
improvements  may  be  suited  to  the  dignity  of  our 
nature  and  high  responsibility. 

2d.  Then  may  we  search  the  scriptures,  and  grow- 
in  the  knowledge  of  those  things,  which  the  Lord  has 
abundantly  and  clearly  revealed.  Whilst  in  the  pur- 
suit of  any  other  knowledge  to  the  neglect  of  this, 
we  are  only  catching  at  shadows,  but  loose  the  sub- 
stance. We  are  not  made  merely  to  amuse  ourselves, 
but  to  grow  wise   for  eternity.     Every  doctrine  or 
truth,  contained  in  the  sacred  pages,  and  which  is  pe- 
culiar to  revelation,  is  new.   None  of  the  human  race 
could  ever  have  discovered  them,  had  they  not  been 
blessed  with  a  divine  revelation.       The   particular 
account  of  creation  and  the  fall  of  man,  the  work  of 
redemption  and   way   of   salvation    through   Jesus 
Christ,    are    peculiarities   of  revelation.       Hidden 
beauties, new  and  rising  wonders,  are  concealed  from 
the  view  of  many  of  the  curious  between  the  lids 


164  SERMON    XII f. 

of  the  Bible,  because  they  do  not  make  the  word  oY 
life  the  man  of  their  counsel.  How  various  and  in- 
teresting are  the  subjects  of  divine  revelation  of 
things  both  new  and  old,  of  those  which  are  past, 
and  which  are  yet  to  come.  The  account  oi  the 
conduct,  condition,  and  designs  of  those  invisible 
spirits,  the  holy  and  sinning  angels,  should  most  seri- 
ously affect  us ;  lor  like  them,  and  even  with  them,  we 
are  deeply  interested.  O  the  wonders,  the  beauties, 
and  glories  of  the  person,  character,  and  offices  of  the 
Redeemer,  the  only  Mediator  between  God  and  man ! 
How  sublime,  and  amazingly  momentous  the  de- 
scription of  the  general  resurrection  and  great  judge- 
ment day.  In  the  word  of  God  w^e  have  an  interest 
vast  as  eternity;  and  to  have  a  saving  knowledge  of 
its  sacred  truths,  is  to  be  an  heir  of  immortal  glory. 


►SERMON  XIV. 

zion's  trials  and  prospects. 


Psalm  xlviii.  12. 

Walk  about  Zion,  and  go  round  about  her  ;  tell  the  towers 


thereof. 


T. 


O  hear  of  glorious  achievements  and  important 
events,  interests  the  mind  of  a  human  being.  Many 
of  the  concerns  pertaining  to  the  human  race,  are  in 
themselves  of  vast  magnitude;  and  others  become 
momentously  interesting  by  their  connexion  with 
other  beings,  and  their  bearing  on  another  world. 
Ancient  and  modern  history  is  worthy  the  study  and 
attention  of  man ;  both  as  it  respects  the  rise  and 
fall  of  nations,  and  individuals.  The  account  of 
worthy  heroes  and  interesting  kingdoms, is  calculated 
to  please  and  elevate  the  human  mind.  Let  us  take 
a  glance  of  two  persons  of  rank,  and  notice  some  of 
the  changes  which  they  experienced. 

In  the  year  1774,  in  which  the  Marquis  de  La  Fay- 
ette was  married,  his  estates  are  said  to  have  been  so 
great  that  his  annual  income  amounted  to  ten  thou- 
sand one  hundred  dollars.  In  the  year  1776,  he 
espoused  the  cause  of  America;  as  his  mind,  naturally 
elevated,  was  ever  devoted  to  the  cause  of  liberty. 
Though  France  little  expected  that  the  American 
colonies  could  maintain  their  declaration  of  Indepen- 
dence, he  was  willing  to  purchase  and  fit  out  avessel 
at  his  own  expense.  He  soon  landed  at  Charleston, 
South-Carolina,  where  he  presented  General  Moultrie 
with  clothing,  arms,  and  accoutrements  for  one  hun- 
dred of  his  men,  who  were  miserably  clad.  Being 
appointed  by  Congress  to  the  rank  and  commission 


166  SERMON   XIV, 

of  Major-General  in  the  army  of  the  United  States,  he 
was  permitted  to  take  the  command  of  two  thousand 
young  men,  who  being  regularly  disciplined,  became 
the  flower  of  the  American  army.  They  were  equip- 
ped throughout  at  liis  own  expense ;  and  for  his 
bravery,  military  skill,  and  successes,  he  had  the 
confidence  of  his  men,  of  W  ashington,  and  Congress. 
Being  highly  honoured,  and  having  returned  home 
in  the  time  of  the  French  revolution,  he  was  ap- 
pointed Commander-in-Chief  of  the  national  guards, 
and  commander  of  all  the  militia  in  France.  But 
shortly  he  is  accused,  and  a  price  set  on  his  head. 
He  escapes  from  the  army,  and  after  many  most  de- 
grading reproaches  and  insults,  at  last  is  delivered  up 
to  the  Austrian  government,  and  confined  in  one  of 
the  cells  of  the  prison  at  Olmutz.  The  sufferings  of 
La  Fayette  in  this  dreary  abode,  brought  him  to  the 
borders  of  the  grave.  His  confinement  was  five 
years;  that  of  his  wife  and  daughters,  twenty-two 
months.  If  all  the  circumstances  attending  his  im- 
prisonment should  be  taken  into  consideration,  a 
parallel  case  of  injustice  and  cruelty  could  scarcely 
be  found  in  the  annals  of  history.  Now  let  us  turn 
our  thoughts  to  his  arrival  and  reception  at  New- 
York,  in  the  year  1824 :  Let  us  only  contemplate  his 
tour  through  the  United  States,  and  hint  at  the  hon- 
ours which  he  received  from  this  nation ;  then  enough 
Avill  be  told  of  him. 

Again  :  In  the  year  1774,  Louis  XVI,  ascends  the 
throne  of  France.  But,  in  a  few  years,  the  condition 
of  the  nation  is  so  alarming,  that  the  royal  family 
are  obliged  to  escape  from  Paris.  They  are  taken 
and  brought  back,  and  suffer  the  most  inhuman 
treatment.  The  king  and  royal  family  are  imprison- 
ed, accused,  condemned,  and  executed.  In  the  time 
of  their  arrest  and  confinement,  they  experienced  the 
most  cruel  abuse.  Their  horrid  execution  is  too 
affecting  and  shocking  at  this  time  to  be  related. 
What  contrasts  in  the  condition  of  Louis  XVI.  king 


SERMON    XIV.  167 

of  France  !  Thus  a  cursory  view  of  two  personages 
has  been  taken,  to  show  that  not  only  the  history  of 
nations,  but  that  of  individuals,  is  often  important  and 
interesting. 

Still  tliere  is  a  history  vastly  more  important,  and 
infinitely  more  interesting.  This  is  the  history  of 
the  church,  or  a  description  of  the  trials  and  pros- 
perity of  Zion.  Her  king  is  the  Lord  of  hosts;  her 
domiiiion  is  an  everlasting  dominion;  and  all  her 
subjects  shall  finally  wear  crdVvns  of  glory  for  ever 
and  ever.  Her  chief  tower  is  heaven ;  and  all  the 
angels  of  God  are  her  guards.  She  is  styled  the 
perfection  of  beauty ;  for  in  her  militant  state,  her 
subjects  are  the  peculiar  chosen  people  of  her  King; 
and  in  her  triumphant  state,  they  are  the  citizens  of 
the  new  Jerusalem  above.  Well,  then,  may  the 
Psalmist  exclaim,  vV^alk  about  Zion,  and  go  round 
about  her ;  tell  the  towers  thereof. 

In  the  early  ages  of  the  world,  there  were  preach- 
ers of  righteousness,  among  whom  Noah  was  distin- 
guished. But  religious  instructers  were  chiefly 
Patriarchal,  till  the  time  of  Moses.  Then  the  Le- 
vites  were  the  priests  for  the  Jewish  nation.  Whilst 
Jerusalem  was  in  splendour,  the  people  were  called 
upon  to  go  round  the  city  in  solemn  procession;  and, 
while  they  joyfully  praised  and  blessed  the  Lord,  to 
mark  all  the  towers,  walls,  and  palaces,  observing 
that  not  one  of  them  had  been  in  the  least  injured  by 
her  formidable  invaders.  This  would  tend  the  more 
deeply  to  impress  their  minds,  and  prepare  them 
faithfully  and  diligently  to  preserve  the  memory  of 
these  interesting  events,  for  the  benefit  of  future 
generations. 

But  says  Solomon,  The  name  of  the  Lord  is  a 
strong  tower ;  the  righteous  runneth  into  it  and  is  safe. 
Before  the  advent  of  the  Saviour,  the  Lord  had  not 
only  a  seed  to  serve  him,  but  there  were  eminent  patri- 
archs and  prophets,  who  were  Zion's  watchmen ;  and 
even  the  angels  were  her  messengers  and  warriours. 


JbB  SERMON    XIV.  ^ 

Their  tents  were  pitched  in  the  midst  of  her ;  and 
frequently  they  fought  her  battles,  and  led  her  on 
victorious.  But  this  subject  will  be  chiefly  confined 
to  events  which  have  transpired  in  the  church,  since 
the  days  of  Christ  and  his  apostles. 

The  darkest  season  was  chosen  for  the  appearance 
of  the  Son  of  God,  the  light  and  life  of  the  world. 
The  New  Testament  makes  known  the  out  pourings 
of  the  Holy  Spirit,  the  persecutions  and  success  of 
the  church,  during  the  first  century.  In  the  reign  of 
Trajan,  Ignatius  was  an  important  pillar  in  the 
church.  Much  did  he  encourage  and  strengthen 
christians,  who  were  persecuted  in  diverse  places. 
Polycarp  was  a  bold  champion  for  the  defence  of 
truthinhis  life;  and  his  martyrdom  was  a  bulwark  for 
the  support  and  propagation  of  Christianity.  In  his 
days,  the  holy  martyrs  sustained  the  most  dreadful 
tortures  for  their  faith  in  Christ;  evincing  indeed, 
that  the  sufferings  of  this  present  time  are  not  worthy 
to  be  compared  with  the  glory,  that  shall  be  revealed 
in  them.  The  name  of  Cyprian  is  distinguished  in 
church  history.  He  was  a  faithful  servant  of  his 
Lord  and  master;  and  an  ornament  to  the  church. 
In  Asia,  one  Maximus  was  brought  before  Optimus 
the  proconsul,  who  inquired  after  his  condition.  I 
was  born  free,  says  he,  but  1  am  the  servant  of  Jesus 
Christ.  Are  you  a  christian?  Though  a  sinner,  yet 
1  am  a  christian.  After  persuasions  and  tortures,  he 
was  ordered  to  be  stoned  to  death.  Whilst  the  per- 
secution was  raging  with  unremitting  fury,  Cyprian 
thus  addresses  the  faithful :  Heavenly  things  now 
succeed  earthly ;  great  things,  small ;  and  eternal, 
those  that  are  fading.  After  a  variety  of  exercises 
and  toils  amongst  friends  and  open  enemies,  by 
having  his  head  severed  from  his  body  by  a  sword, 
rested  at  length  in  Jesus  the  magnanimous  and  be- 
nevolent spirit  of  Cyprian  of  Carthage. 

In  the  fourth  century  in  the  persecution  under  Dio- 
clesian,  edicts  were  published,  by  which  men  of  the 


SERMON    XIV.  l(*Sl 

Christian  religion,  of  whatever  rank  or  degree,  were 
deprived  of  all  honour  and  dignity,  and  exposed  to 
torture.  Churches  were  ordered  to  be  levelled  with 
the  ground ;  and  the  sacred  books  to  be  consumed 
by  fire.  Persons  of  dignity  were  to  be  disgraced  and 
the  common  people  to  be  made  slaves,  if  they  per- 
sisted in  Christianity.  A  most  systematick  and 
laboured  effort  was  made  to  extinguish  the  gospel  of 
Christ.  Theodosia,  a  Tyrian  virgin  of  eighteen 
years  of  age,  was  put  to  death  for  owning  and  coun- 
tenancing some  Christian  prisoners.  Another,  named 
Ennathas,  was  dragged  by  violence  to  the  judge, 
whipped,  and  burnt  to  death.  For  eight  years,  both 
in  the  east  and  west,  the  keenest  malice  was  exerted 
in  this  terrible  and   bloody  persecution. 

Respecting  Constantine,  he  was  an  Emperour  full 
of  zeal  ibr  the  propagation  of  the  only  divine  reli- 
gion. By  his  edicts  he  restores  every  thing  to  the 
church,  of  which  it  had  been  deprived;  indemnifies 
those  who  had  suffered;  honours  pastors;  and  recom- 
mends to  governours  of  provinces,  to  promote  the 
gospel.  Notwithstanding,  he  was  opposed  by  men 
of  power  and  influence,  who  were  corrupt  in  doc- 
trine and  immoral  in  their  lives.  In  this  and  suc- 
ceeding ages,  ecclesiastical  councils  and  synods  were 
assembled  in  order  to  determine  what  is  sound  doc- 
trine, in  opposition  to  heresy. 

In  the  reign  of  Thrasamond,  two  hundred  and 
twenty  bishops  were  sent  into  exile.  From  this 
circumstance  we  may  see,  that  the  persecution  must 
have  been  extensive. 

The  ninth  century  is  considered  as  belonging  to 
what  is  called  the  dark  ages.  For  several  centuries, 
the  proper  description  is  a  land  of  drought  and  of 
the  shadow  of  death.  Here  and  there,  indeed  a 
glimmering  ray  of  the  Sun  of  Righteousness  appears; 
but  it  is  in  vain  to  look  for  any  steady  lustre  of  evan- 
gelical truth  arid  holiness.  The  tenth  century  is 
considered  as  remarkable  above  all  others  for  the 

22 


]70  SERMON    XIV. 

scarcity  of  writers,  and  men  of  learning  and  eminent 
])ictj.  Op|>osition  began  to  be  made  by  a  few,  to 
Uie  corruptions  and  abominations  in  the  church  of 
tlomo.  Church  history  is  perhaps  the  least  interest- 
ing at  this  period. 

The  thirteenth  century  may  be  considered  as  tlie 
dawning  of  the  reformation.  Claudius,  of  Turin,  may 
be  accounted  as  the  first  real,  protestant  character; 
and  may  be  considered  as  a  blessing  to  the  church 
and  to  mankiiid.  The  name  of  VVickliff  is  dear  to 
every  enlightened  zealous  christian :  as  he  so  vehe- 
mently opposed  the  whole  doctrine  of  Popish  indul- 
gencies.  At  this  period  the  Lollards  endured  dis- 
tressing suflerings.  The  story  coiicernhig  John 
Brown,  is  worthy  of  notice.  He  was  brought  to 
Ashford  and  conlined  in  the  stocks,  towards  evening. 
One  of  his  female  domesticks  happened  to  become 
acquainted  "^vith  his  situation,  and  instantly  carried 
home  to  her  mistress  the  afflicting  news.  His  mourn- 
ful wife  came  and  saf  near  him  all  the  night,  and 
lieard  him  relate  the  melancholy  facts  of  all  that  had 
happened  to  him.  His  treatment  had  been  barba- 
rous in  the  extreme.  His  leet  had  been  placed  upon 
hot  burning  coals,  and  kept  there  till  they  were 
burnt  to  the  bones.  Notwithstanding,  Brown  would 
not  deny  the  faith  ;  but  patiently  endured  the  pain, 
fighting  maiifully  the  good  fight.  To  his  wife  he  then 
said,  They  have  burnt  my  feet  till  I  cannot  set  them 
on  the  ground ;  they  have  done  so  to  make  me  deny 
my  Lord;  but,  I  thank  God  they  will  never  be  able 
to  make  me  do  that.  If  1  should  deny  him  here,  lie 
would  deny  me  hereafter.  Tiicrefore,  I  pray  thee, 
continue  as  tiiou  hast  begun,  and  bring  up  thy  chil- 
tlren  in  the  fear  of  God.  Thy  husband  is  to  be  con- 
-vuinedat  tlie  stake  to-morrow.  Whenexpiring,he  lifted 
up  his  hands,  and  uttered  the  most  fervent  prayers : 
particularly  Ihc  words  of  the  Psalmist,  Into  thy  hands. 
I  coimncnd  my  spirit ;  for  thou  hast  redeemed  me, 
fO  Lord,  thou  God  of  truth.     How  must  the  mind  of 


iiERMON    XIV,  171 

ihat  disconsolate  woman  have  been  encouraged  and 
consoled  by  such  a  departure  !  In  the  beginning  ot 
the  sixteenth  century,  the  Lord  raised  up  tor  his 
people  a  son  of  thunder,  who  dared  oppose  Papal 
indulgences,  an.d  preach  the  truth  as  it  is  in  Jesus. 
This  was  Luther,  the  celebrated  reformer;  whose  soul 
was  constantly  panting  for  something  very  diflerent 
from  spcular  glory.  He  was  of  a  penetrating  mind, 
naturally  eloquent ;  and  became  the  wonder  of  his 
age.  He  bid  the  anathema  of  Popes,  and  the  de- 
crees of  councils,  defiance,  when  opposed  to  the 
doctrines  and  spirit  of  the  gospel.  What  a  luminary 
in  the  church,  this  protestant  hero  !  But  the  glory 
of  Zion  will  appear  the  more  conspicuous,  and  her 
triumph  the  most  complete,  if  we  take  a  summary 
view  of  her  persecutions.  These  are  generally  con- 
sidered ten,  by  the  heathen.  The  first  was  under 
the  emperour  Nero,  thirty-one  years  after  our  Lord's 
ascension.  Christians  were  apprehended,  and  their 
tortures  and  death  were  aggravated  by  cruel  derision 
and  sport,  in  the  year  95,  under  Domitian,  forty 
thousand  were  supposed  to  have  suffered  martyrdom. 
Under  Trajan,  in  the  year  100,  a  persecution  was 
carried  on  for  several  years  with  great  violence. 
The  fourth,  was  under  Antonius,  when  Christians  were 
banished  from  their  houses,  plundered,  imprisoned, 
and  stoned.  The  fiftli,  began  in  the  year  127,  under 
Severus,  when  groat  cruelties  were  committed  The 
sixth,  began  with  the  reign  of  Maximinus,  in  the  year 
235.  The  seventh,  under  the  emperour  Decius,  in 
the  year  250,  was  more  dreadful  than  any  of  the 
former.  The  Christians  were  driven  from  their  habi- 
tations, stripped  of  their  estates,  tormented  with 
racks,  and  destroyed  by  every  kind  of  ignominious 
death.  In  the  eighth,  uiider  Valerian,  257.  both  meu 
and  women  suffered  death,  some  by  scourging,  some 
'by  the  sword,  and  others  by  fire.  The  ninth,  was 
under  Aurelian,  in  274.  Ihe  tenth  began  in  the 
year  303,  in  the  reign  of  Dioclesian.     In  this  dread- 


172  isERM6N    XlV. 

ful  persecution,  which  lasted  ten  years,  houses  filled 
with  Christians  were  set  on  fire,  and  many  were  tied 
with  ropes,  and  thrown  into  the  sea.  It  is  related, 
that  seventeen  thousand  were  slain  in  one  month's 
time.  In  Holland,  fifty  thousand  are  said  to  have 
suffered  death  by  the  hand  of  the  executioner.  But 
no  country,  perhaps,  has  produced  more  martyrs  for 
the  truth  than  France.  More  than  thirty  thousand 
protestants  were  destroyed  in  one  massacre.  Eng- 
land, Scotland,  Ireland,  and  Spain  were  also  subject 
to  the  most  dreadful  persecutions.  But  blessed  in 
the  eyes  of  the  Lord,  is  the  death  of  his  saints. 
Yes,  and  blessed  is  Zion  in  the  midst  of  her  trials 
and  sufferings.  The  very  means  which  her  enemies 
used  for  her  overthrow,  were  overruled  for  the  en- 
largement of  her  borders. 

Various  and  glorious  are  the  considerations  which 
might  be  presented  respecting  Zion,  that  her  friends 
may  take  courage  and  rejoice. 

ist.  Her  King  is  the  Lord  of  glory,  who  possesses 
all  possible  perfection.  He  views  her  as  the  apple 
of  his  eye :  and  he  is  able,,  and  will  make  all  things 
Work  together  for  her  good.  FJe  will  make  the  wrath 
of  man  to  praise  him,  and  the  remainder  of  wrath 
will  he  restrain.  He  will  suffer  no  evil  to  befal  Zion, 
that  one  of  her  subjects  shall  finally  be  overcome ; 
or  that  all  shall  not  eventually  triumph  gloriously. 
He  will  deliver  her  from  all  her  enemies,  external  and 
internal;  and  exalt  her  far  above  their  heads.  Her 
people  shall  be  his  people,  and  he  will  be  their  God. 
He  hath  wisdom  and  goodness  infinite;  and  his  arm 
is  omnipotent.  Who  can  compare  with  him.''  Have 
some  of  the  kings  and  princes  of  the  earth,  been 
worthy  of  loyal  subjects  ?  Still,  all  glory  is  due  to 
Zion's  King;  whose  sceptre  is  a  sceptre  of  righteous- 
ness, and  his  kingdom  and  dominion  eternal. 

2d.  Let  its  take  a  view  of  Zion.)  respecting  her  prospc- 
inttj  and  prospects  in  this  icorld.  \n  the  sixteenth  cen- 
tury was  the  glorious  reformation  in  the  church:  and 


SERMON   XiV.  173 

the  light  and  power  of  the  gospel  overcame  perse- 
cution, and  the  combined  forces  of  wicked  men  and 
devils.  Themachinations  of  secular  priests,  of  Popes 
and  Emperours,  to  quench  and  prevent  the  light  and 
spread  of  the  gospel,  were  defeated  and  rendered  ab- 
ortive. The  extensive  and  glorious  revivals  in  the  last 
and  present  century,  are  but  a  few  feeble  rays  for  ush- 
ering in  the  millennial  day.  The  whole  world  must  ere 
long  be  the  kingdom  of  Christ;  aisd  when  every  part 
shall  be  peopled  and  prosperous,  what  a  vast  multitude 
of  subjects !  The  kingdoms  of  this  world  are  to  become 
the  kingdom  of  our  Lord  and  his  Christ.  As  mani- 
fold as  shall  be  the  nations,  kindreds,  and  tongues 
under  the  whole  heaven,  so  vast  will  be  the  inherit- 
ance of  Zion.  But  what  great  and  glorious  con- 
quests yet  to  be  achieved  !  How  will  she  go  on  con- 
quering and  to  conquer,  and  render  her  captives  loyal 
subjects.  Her  victories  will  not  only  be  glorious 
achievments ;  but  the  earth  itself  will  be  blessed, 
when  peopled  throughout  by  the  righteous.  Could 
we  walk  about  Zion,  and  go  round  about  her,  so  as 
to  tell  the  towers  thereof,  what  blessed  wonders 
should  Ave  tell. 

3d.  The  weapons,  with  which  Zion  subdues  her 
enemies,  are  essentially  different  from  those  which 
are  formed  against  her.  They  are  not  instruments 
of  death,  but  of  life  and  peace.  Says  the  Apostle 
Paul  to  his  brethren,  The  weapons  of  our  warfare 
are  not  carnal,  but  mighty  through  God,  to  the  pulling 
down  of  strong  holds ;  Casting  down  imaginations, 
and  every  high  thing  that  exalteth  itself  against  the 
knowledge  of  God,  and  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ.  This  is  a  war- 
fare and  conquest  for  the  honour  and  immortality  both 
of  the  conquerourand  conquered.  How  different  in 
its  nature  and  efTects  from  the  contests  and  conquests 
of  her  enemies  !  The  same  Apostle  in  his  epistle  to 
the  Ephesians  says.  We  wrestle  not  against  flesh  and 


174  SERMON    XiV. 

blood;  but  against  principalities,  against  powers, 
against  the  rulers  oithe  darkness  of  this  world,  against 
spiritual  wickedness  in  high  places.  But  this  is  the 
proper  way,  to  promote  individual  and  general  good. 
And  for  the  enemies  of  Zion  to  be  conquered,  and 
to  throw  down  their  weapons  of  rebellion,  is  the  only 
possible  way  to  be  blessed.  Their  submission  is  a 
victory  more  glorious  than  ever  was  obtained  by  all 
the  legions  of  earth.  As  he  that  is  a  servant  of  Christ 
is  free,  and  is  brought  into  the  glorious  liberty  of  the 
sons  of  God ;  so  the  subjects  of  Zion  and  all  her 
captives,  have  their  names  enrolled  in  the  Lamb's 
book  of  hfc. 

4th.  Many  and  greatly  varied  are  the  excellent 
things,  which  may  be  said  concerning  Zion.  Abra- 
ham and  Moses,  Jeremiah  and  David,  John  and  Paul, 
Edwards  and  Whitfield,  and  thousands  of  other 
heaven-born  souls,  and  sons  of  God,  were  worthies, 
who  will  compare  with,  and  outshine  all  the  kings 
and  nobles  of  this  world.  Such  were  glorious  minds, 
shining  brightly  in  their  heavenly  armour.  The 
graces  of  Christian  meekness  and  humility,  and  of 
prayer  in  faith,  asc^end  and  tower  up  to  the  heavens, 
and  draw  down  blessings  on  churches  and  the  world, 
to  strengthen,  beautity,  and  enlarge  the  borders  of 
Zion.  The  holy  angels  of  God,  when  need  re- 
quires, sally  out  of  their  spacious,  lofty  tower,  tor 
her  defence  and  protection,  and  for  the  dismay  and 
destruction  of  her  enemies.  They  are  guards,  who 
keep  a  constant  watch  by  day  and  by  night;  and 
never  did  one  of  them  desert  to  the  enemy,  or. fall 
asleep  on  his  post.  They  fore-warn  the  people  of 
Zion  of  danger;  rescue  them  from  threateiii  g  ruin  ; 
and  when  any  become  martyrs  for  the  laith,  they 
ejive  their  souls  a  glorious  escort  to  Abraham's  bosom. 
ThliikofLot,Moses,  and  Lazarus.  The  prayers  of  the 
saints,  through  the  grace  of  God,  will  not  only  avail 
much,  and  be  as  shields  to  ward  oil  the  weapons  of 


SERMON    XIV.  175 

the  enemy;  but  legions  of  heavenly  warriours  are  her 
champions.  What  is  yet  accomplished,  is  but  the 
beginning  of  what  is  yet  to  be  done. 

5th.  We  may  see,  that  Zion  is  safe  in  the  midst  of 
clangers.  No  martyr  for  the  truth  was  ever  safer,  than 
when  in  the  midst  of  flames  Daniel  was  safe  in  the 
lion's  den;  so  were  Shadrack,  Meshack,  and  Abedne- 
go,  when  cast  into  the  fiery  furnace.  Equally  secure, 
aid  ill  the  hands  of  the  same  God,  were  all  those 
who  counted  not  their  lives  dear,  though  sufFering 
unto  death.  The  powers  of  earth  and  of  hell,  with 
all  their  cunning  and  malice,  cannot  pluck  a  soldier 
of  the  cross  out  of  the  Father's  hand.  None  will 
be  lost  but  the  sons  ot  perdition,  the  enemies  of  Zion. 
Whether  a  church  be  small,  or  a  believer  vexed  by 
the  devil ;  all  is  well,  for  thy  God,  O  Zion,  reigneth ; 
and  all  his  people  shall  reign  with  him,  and  be  kings 
and  priests  unto  him  for  ever.  But  happy  is  that 
people,  whose  God  is  the  Lord;  for  he  has  them  en- 
gi-aven  o  i  the  palms  of  his  hands.  All  the  redeemed, 
the  ransomed  of  the  Lord,  shall  be  brought  home  to 
glory  with  songs  of  joy,  and  shouts  of  victory;  and 
shall  walk  the  golden  streets  of  the  New  Jerusalem, 
the  mount  Zion  above.  Yet  a  little  while,  and  all 
their  trials  will  be  turned  to  glorious  rewards;  and 
for  self  denial  they  will  have  crowTis  of  rejoicing. 
By  obedience  and  sufferings  they  are  most  eflfectually 
prepared  for  their  eternal,  blessed  inheritance. 
Saints,  thy  God  Jehovah,  hath  you  secure  in  the 
hollow  of  his  hand,  in  time ;  and  will  have  you  encir- 
cled in  the  bosom  of  his  love  m  eternity,  to  whom  br 
glory  for  ever  more.     JImen. 


SERMON  XV. 


ORIGIN    OT  THE    CHRISTIAN  NAME,  AND  SUCCESS  OF  CHRIS= 

TIANITY. 


Acts  xi.  26. 
The  disciples  were  called  Christians  first  in  Antioch. 

xJiSClPLE  is  a  word  nearly  synonimous  in  its  im- 
port with  the  term,  scholar.     Or,  a  disciple  is   one 
who  attends  the  lectures,  and  professes  the  tenets  of 
another.     A  disciple  of  Christ,  is  one  who  believes 
his  doctrines,  imbibes  his  Spirit,  and  follows  his  ex- 
ample.    The  disciples,  or  followers  of  Christ,  were 
first   denominated  Christians  at  Antioch,  in  Syria,  in 
the  forty-second  year  of  the  Christian  era.     This  was 
once  considered  the  third  city  in  the  world ;  famous 
for   its  beauty,  greatness,  and   population.     It  was 
built  by  x\ntiochus  and  Seleucius  Nicanor,  partly  on 
a  hill,  and  partly  on  a  plain.  It  has  the  river  Orontes 
in  its  neighbourhood,  with  a  celebrated  grove,  called 
Daphne ;  whence,  to  distinguish  it  from  other  cities 
of  the  same  name,  it  has  been  called  Antiochia,  near 
Daphne.     The  enemies  of  the  disciples  of  Christ 
had  used  the  epithets,  Nazarene  and  Galilean,  by 
way   of  reproach ;    and  hence    some  are   ready  to 
conclude,  they  invented  the  term  Christian,  as  an 
opprobrious  name.      But,  to  me  this  seems  improba- 
ble, as  they  were  unwilling  to  allow  that  Jesus  was 
the  Christ,  or  the  Messiah.     The  original  seems  to 
imply,  that  the  name  of  Christians  was  given  to  the 
disciples  by  a  divine  monition.     Doubtless  it  was 
afterwards  used  as  a  term  of  reproach  by  their  per- 
secutors, though  it  was  honourable  in  its  meaning 
^nd  original     In  the  apostolical  age,  this  epithet 


SERMON  XV.  I'i7 

.iptly  denoted  the  reliance  of  the  saints  on  that, 
anointed  Prince  and  Saviour,  who  was  generally 
rejected  with  disdain  by  Jews  and  Gentiles.  It  also 
implied,  that  they  also  were  partakers  of  an  unction 
or  anointing  by  the  Holy  Spirit.  In  the  present  age 
it  is  so  promiscuously  applied  to  a  vast  multitude, 
that  it  scarcely  implies  eitlier  honour  or  reproach. 
They  who  seriously  profess  to  believe  in  Christ  and 
oboy  him,  are  generally  distinguished  by  other  names, 
whether  they  arc  spoken  of  with  respect  or  in  deri- 
sion. The  terms  brethren,  believers,  saints,  and 
faithful,  are  most  commonly  used  in  the  New  Testa- 
ment. The  saints  are  so  called,  on  the  account  of 
their  being  renewed  and  sanctified  by  the  Holy 
Ghost.  They  are  called  brethren,  because  all  who 
are  born  again,  are  one  family  in  Christ,  the  sons  of 
God  in  a  spiritual  sense.  They  are  called  believers, 
because  they  assent  to  the  truths  of  divine  revelation, 
and  have  received  Christ  as  their  God  and  only 
Saviour.  They  are  called  faithful,  because  they  are 
servants  of  Christ  from  the  heart,  and  not  in  mere 
externals.  In  the  Christian  world,  mankind  are  de- 
nominated Christians  in  a  twofold  and  essentially 
different  sense.  They  are  so  called,  whether  they 
arc  so  only  nominally,  or  really  so.  That  is,  There 
are  those  who  are  Christians  in  name  only,  and  there 
are  Christians,  indeed.  The  name  Christian^  per- 
haps, is  the  most  suitable  title,  or  epithet,  for  all  who 
are  the  disciples  or  followers  of  Ciirist.  But,  as 
particular  passages  of  the  sacred  scriptures,  have, 
from  the  ambiguity  of  language,  and  the  ditlerent 
views  of  mankind,  been  variously  interpreted  by  dif- 
ferent commentaries,  these  diversities  have  given 
birth  to  a  multiplicity  of  different  sects.  Hence  the 
different  sects,  or  denominations,  of  professed  Chris- 
tians, have  been  distinguished  by  different  appella- 
tions ;  and  these  names  generally  have  been  derived 
from  the  name  of  the  person  who  was  the  author,  or 
V  ho  was  at  the  head  of  the  new  sect  or  denomination. 

23 


178  SERMON    X\. 

But  Jerusalem  is  justly  styled  the  mother  church. 
Repentance  and  remission  of  sins  were  to  be 
preached,  beginning  at  Jerusalem.  However,  the 
gospel  was  soon  promulged  in  Judea  and  Galilee, 
Samaria,  Ethiopia,  and  Cresarea.  Churches  were 
soon  planted  at  Antioch  and  Galatia,  i'hihppi  and 
Thessalonica,  Berea  and  Athens,  Corinth.  Rome, 
and  Colosse.  Tlie  seven  churclies  of"  Asia,  also  were 
ibunded  wiiliin  the  lirst  c(Mitury,  and  the  gospel 
preached  in  several  other  phices.  For  several  cen- 
turies, the  Latin  and  Greek  churches  comprised  the 
greater  part  of  Christendom.  On  the  account  of 
their  antiquity,  their  variableness,  and  scanty  history, 
we  have  no  very  satisfactory  informatioii  concerning 
any  one.  The  church  of  Rome,  is  considered  as  the 
raost  ancient  of  all  the  established  churches  ;  but  the 
first  account  of  this  church  is  very  impertect.  It  has 
not  such  trophies  of  scriptural  tame  as  some  of  the 
other  apostolical  churches;  although  at  an  early 
period  it  was  by  no  means  insigniiicant,  either  for  the 
number  or  piety  of  her  converts.  I  shall  proceed  to 
take  notice  of  some  of  the  religious  sects,  which 
haye  sprung  up,  or  denominations  of  Christians, 
which  have  been  established,  since  the  days  of  apos- 
tolical and  primitive  Christianity. 

1st.  The  Arians  tir&t  made  their  appearance  in 
the  year  of  our  Lord,  315.  They  derive  their  name, 
and  have  their  peculiar  tenets  fiom  one  Arius,  a  pres- 
byter of  the  church  of  Alexandria.  He  insisted, 
that  the  Son  of  God  was  totally  and  essentially  dis- 
tinct from  the  Father;  the  tirst  and  noblest  of  those 
beings  whom  Cod  had  created;  the  instrument,  by 
whose  subordinate  operation,  he  formed  the  uni- 
verse; and  therefore,  inferiour  to  the  Father  both  in 
nature  and  dignity.  He  also  held,  that  the  Holy 
Ghost  was  not  God;  but  created  by  the  power  of  the 
Son.  The  Arians  owned  that  the  Son  was  the  Word; 
but  they  denied  that  Word  to  have  been  eternal. 
Th3y  held,  that  Clu'ist  hand  nothing-  of  man  in  him. 


SERMON    XV.  i7y 

but  the  flesli,  to  which  the  Word  was  joined,  and 
which  was  the  same  as  the  soul  in  our  bodies.  These 
and  some  other  tenets  which  they  prolessed,  were 
considered  as  lieretical  by  the  chui'ches  in  this  age. 
In  the  year  320,  by  a  council  at  Alexandria,  under 
Alexander,  bishop  of  that  city,  Arius  was  accused 
of  impiety,  and  expelled  from  the  communion  of 
the  church.  In  the  year  325.  the  same  things 
were  brought  and  transacted  against  him,  by  thre.e 
hundred  and  eighty  fathers  in  the  general  councilof 
Nice,  assembled  by  Co:istantine.  His  peculiar  sen- 
timents, however,  coittinued  to  spread, 

2J.  The  Greek,  or  eastern  church,  with  all  the 
branches  which  have  sprung  from  it,  has  as  great 
extent  of  territory,  perhaps,  as  the  Latin  or  western 
church.  Greece,  Egypt,  Abyssinia,  Nubia,  Lybia, 
and  Palestine,  are  chietly  u'lder  the  jurisdiction  of 
her  patriarchs.  The  Russians  adhere  to  the  doc- 
trines and  ceremonies  of  the  Greek  church,  though 
they  are  now  independent  of  the  Patriarch  of  Con- 
stantinople. Several  other  places,  districts,  and 
islands  are  connected  and  belong  to  the  eastern  or 
Greekjurisdiction.  Therefore  it  is  with  impropriety, 
that  the  church  of  Rome  is  called  by  her  members 
the  Catholick  or  Universal  church.  About  the  mid- 
dle of  the  ninth  century,  in  consequence  of  religious 
dissentions  and  controversies  between  the  Latin 
church  and  the  Greek,  the  latter  may  be  said  to  have 
separated  from  the  former.  They  disown  the  su- 
premacy,mthoiity, and  pretensionsoi  fhePop«.  They 
grant  no  indulgencies,  nor  do  they  lay  aiy  claim  to 
the  character  of  iiifallihility,  like  the  chuixh  of  Borne, 
They  deny  that  there  is  a'iy  sueh  pltce  as  puvgatory; 
notwithstandii.g  they  pr\y  for  llie  dead,  -hat  Cod 
would  have  mercy  on  theni  at  the  geircrai  juiigement. 
Like  the  ilomans,  they  believe  the  doctri-ie  of  con- 
su'')st  mtiation,  or- the  u'.ion  ol  the  body  of  Christ 
with  the  bre.Kl  of  th'^  sacrament.  Since  the  Geeks 
became  subject  to  the  Turkish  yoke,  they  have  sunk 


186 


SERMON    XV 


into  the  most  deplorable  ignorance,  in  consequence 
of  the  slavery  and  thraldom  under  which  they  groan. 
Their  religion  is  now  greatly  corrupted.  The  tenet& 
®f  the  Latin  and  Greek  churches,  are  in  some  re- 
spects similar;  but  in  others,  widely  different.  The 
latter  deny  that  the  church  of  Rome  is  the  true, 
catholick  church. 

3d.  About  the  year  1 380,appeared  the  Wickliffites, 
the  followers  of  the  famous  John  WickliiTe,  called *, 
the  first  reformer,  who  was  born  in  Yorkshire.  He 
attacked  the  jurisdiction  of  the  Pope  and  thcBishops. 
For  this  he  was  twice  summoned  to  attend  a 
c^ouncil  at  Lambeth,  to  give  an  account  of  his  doc- 
trines; but  bchig  countenanced  by  the  duke  of  Lan 
<">aster,  "was  both  times  dismissed  without  condemna- 
tion. He  therefore  continued  to  spread  his  new 
"princijdes  as  usual,  and  drew  after  him  a  great  num- 
ber of  disciples.  The  archbishop  of  Canterbury 
called  another  council,  which  condemned  twenty- 
four  propositions  of  Wickliffb  and  his  disciples, about 
which  time  he  died.  He  was  doubtless  a  very  extra- 
ordinary man,  considering  the  times  in  which  he  lived. 
He  discovered  the  absurdities  and  impositions  of  the 
church  of  llome,  and  had  the  honesty  and  resolution 
to  promulgate  his  opinions;  which,  a  little  more  sup- 
port, would  probably  have  enabled  him  to  establish. 
They  were,  however,  considered  the  foundation  of 
the  subsequent  reformation. 

4th.  The  Hussifcs  were  a  party  of  reformers,  the 
followers  of  John  Huss,  who  adopted  the  sentiments 
of  Wickliffe  and  the  Waldenses;  and  in  the  year  1407. 
began  openly  to  oppose  and  preach  against  divers 
errours  in  doctrine,  as  well  as  corruptions  in  point  ol 
discipline,  then  reigning  in  the  church.  This  eminent 
man,  whose  piety  was  erjually  -sincere  and  fei-vent. 
though  his  zeal  was  perhaps  too  violent,  and  his 
])rudcnce  not  always  circumspect,  was  summoned  to 
appear  before  the  council  of  Constance.  He  Ava;^ 
d^^clnrc'l   a  lieretick,  and  condemned   to  be  burnt 


SERMON  XV.  J  8 1 

alive,  because  he  refused  to  plead  guilty  against  the 
dictates  of  his  own  conscience.  When  he  came  to 
the  place  of  execution,  he  fell  on  his  knees,  sang  por- 
tions of  psalms,  looked  steadfastly  towards  heaven, 
and  repeated  these  words  :  hito  thy  hands,  O  Lord, 
do  I  commit  my  spirit;  thou  hast  redeemed  me,  O 
most  good  and  faithful  God.  When  the  chain  was 
put  about  him  at  the  stake,  he  said,  with  a  smiling 
countenance,  My  Lord  Jesus  Christ  was  bound  with 
a  harder  chain  than  this,  for  my  sake,  and  why  should 
I  be  ashamed  of  this  old  rusty  one  ?  Being  desired  to 
abjure.  No,  says  Huss,  1  never  preached  any  doctrine 
of  an  evil  tendency  ;  and  what  I  taught  with  my  lips, 
I  seal  with  my  blood.  In  the  midst  of  (lames,  he  de- 
parted in  the  triumphs  of  faith. 

5th.  In  the  year  1467,  in  Bohemia  a  sect  of  Chris- 
tian reformers  sprang  up,  who  were  denominated  the 
Bohemian  brethren.  They  treated  the  Pope  and 
Cardinals,  as  Antichrist ;  and  the  church  of  Rome  as 
the  whore  spoken  of  in  Revelation.  They  rejected 
the  sacraments  of  the  Romish  church,  and  chose 
laymen  for  their  ministers.  They  held  the  scriptures 
to  be  the  only  rule  of  faith,  and  rejected  the  popish 
ceremonies  in  the  celebration  of  mass.  They  held 
in  abhorrence  the  worship  of  saints  and  images, 
celibacy,  and  prayers  for  the  dead.  In  the  year  1535, 
there  was  a  union  concluded  between  them  and  the 
Lutherans ;  and,  afterwards  they  were  united  to  the 
Z-jinglians,  whose  opinions  after  that,  they  continued 
to  follow. 

6th.  The  Lutherans  are  those  who  embrace  the 
opinions  of  one  of  the  most  eminent  reformers,  Mar- 
tin Luther.  About  the  year  1512,  this  bold,  intrepid 
Boanerges,  ventured  openly  to  oppose  the  abomina- 
tions both  in  doctrine  and  practice,  which  had  crept 
into  the  church  of  Rome.  He  dared  protest  against 
the  unrighteous  decrees  of  the  Popes  and  his  adhe- 
rents. Hence  the  name  Protestant,  was  first  given 
in  Germany,  to  those  who  adhered  to  the  doctrine  of 


J  82  SERMON    XV. 

Luther.  The  same  has  also  been  given  to  those  ot 
the  sentiments  of  Calvin.  It  has  now  become  a 
common  name,  or  denomination  for  all  those  of  the 
reformed  churches.  Thou<rh  the  church  of  Home 
was  once  a  hght  to  the  world,  Luther  eventually  was 
led  to  consider  her  as  spiritual  Babylon,  and  mother 
of  harlots;  and  the  Pope,  as  Antichrist.  He  rejected 
the  doctrine  of  popish  supremacy  and  infallibility ;  of 
indulgences,  and  many  other  popish  tenets,  he  re- 
duced the  rmmber  of  sacraments  to  two,  viz.  baptism 
and  the  eucharist :  but  he  did  not  reject  the  doctrine 
of  consubstantiation;  that  is,  that  the  body  and  blood 
of  Christ,  in  a  mysterious  manner,  are  materially 
present  in  the  sacrament  of  the  Lord's  supper.  In 
this  article  consists  the  main  difference  between  the 
Lutheran  and  English  churches. 

7th.  About  this  time  the  Anabaptists  appeared ; 
who  maintain,  that  baptism  ought  always  to  be  per- 
formed by  immersion.  The  Anabaptists  of  Germany 
depended  much  upon  certain  ideas  which  they  enter- 
tained concerning  a  perfect  church  establishment, 
pure  in  its  members,  and  free  from  the  institutions  of 
human  policy.  The  most  prudent  part  of  them 
considered  it  possible,  by  human  industry  and  vigi- 
lance, to  purify  the  church  ;  and  seeing  the  attempts 
of  Luther  to  be  successful,  they  hoped  that  the 
period  had  arrived,  in  which  the  church  was  to  be 
restored  to  this  purity.  Others,  not  satisfied  with 
Luther's  plan  of  reformation,  undertook  a  visionary 
enterprise,  to  found  a  new  church  entirely  spiritual 
and  divine.  This  sect  was  soon  joir.ed  Ly  great 
numbers,  whose  characters  and  capacities  were  very 
different.  At  one  time,  they  undertook  to  pro[  agate 
their  notions  by  pretended  visions  and  mir?c  es  at 
another,  by  foice  of  arms-  s^-yi'jg  that  Christ  l.imself 
was  now  o  tako  t)ie  reigns  of  all  governnieit  into  his 
han  ^s.  The  Baptis's  in  England  and  Holla-id,  are  to 
be  considered  in  a  different  light  from  t!)^  n  bap- 
tists of  Germany.     They  profess  an  aversion  to  all 


SERMON    XV.  18;^ 

principles  of  rebellion  and  insurrection,  and  to  en- 
tlmsiastick  phrcfisy  and  fanaticism.  In  the  year  1521, 
Mijiizer  was  the  principal  leader  of  this  sect. 

8th.  The  Calvinists  are  those  who  embrace  the 
doctrines  and  sentiments  of  John  Calvin,  one  of  the 
celebrated  reformers  of  the  Christian  church,  from 
Romish  superstition  and  doctrinal  errours.  This 
name  seems  to  have  been  siven  at  tirst  to  those  who 
embraced  not  merely  the  doctrines,  but  the  church 
government  and  discipliiie  established  at  Geneva, 
and  to  distinguish  them  from  the  Lutherans.  But 
since  the  meeting  of  the  synod  of  Dort,  the  name 
has  beeii  chiefly  applied  to  those  who  embrace  his 
leading  views  of  the  gospel,  to  distinguish  them  from 
the  Armenians.  Calvin  cotjsidered  every  church  as 
a  separate  and  independent  body,  invested  with  the 
power  of  legislation  for  itself  He  acknowledged  a 
real,  though  spiritual  presence  of  Christ  in  the  eucha- 
rist ;  and  he  confined  the  privilege  of  communion  to 
pious  and  regenerate  believers.  The  principal  doc- 
trines of  disagreement  between  the  Armenians  and 
Calvinists  are  what  are  called  the  five  points,  viz.  the 
doctrines  oi  predestination,  particular  redemption, 
total  depravity,  effectual  calling,  and  the  certain 
perseverance  of  the  sair.ts.  Armenius  had  been 
educated  in  the  opinions  of  Calvin ;  but  thinking 
these  doctrines  as  taught  by  him,  too  severe,  he  dis- 
sented from  him.  The  genius,  learning,  eloquence, 
antl  piety  of  Calvin,  rendered  him  respectable  even 
in  the  eyes  of  his  enemies. 

9th.  The  church  of  England  is  the  church  estab- 
lished by  law,  in  that  kingdom.  When  and  by  whom 
Christianity  was  first  introduced  into  Britain,  cannot, 
perhaps,  be  exactly  ascertained  Popery,  however, 
was  established  here  by  Austin,  the  Monk;  and  its 
errours  were  every  where  prevalent,  until  Wickliffe 
was  raised  up  by  divine  providence  to  refute  them. 
The  church  of  England  remained  in  subjection  to 
the  Pope,  until  tlie  time  of  Henry  VIII.  who  was  a 


184  SERMON   XV. 

bigoted  papist ;  but,  falling  out  with  the  Pope  about 
his  marriage,  he  took  the  government  of  ecclesiasti- 
cal atTairs  into  his  own  hand  ;  and  having  reformed 
many  abuses,  entitled  himself  supreme  head  of  the 
church.  The  thirty-nine  articles  of  this  church  are 
Calvinistical ;  and  were  passed  in  a  convocation,  and 
confirmed  by  royal  authority,  in  the  year  of  our  Lord 
1562.  Its  government  is  Episcopal,  and  the  king  is 
the  supreme  head. 

10th.  The  Baxterians  are  a  sect  of  Christians,  so 
called  from  the  learned  and  pious  Richard  Baxter, 
who  was  born  in  the  year  1615.  His  design  was  to 
reconcile  Calvin  and  Arminius,  by  forming  a  midway 
scheme  between  their  religious  systems.  Baxter,  it 
is  said,  wrote'  one  hundred  and  twenty  books,  and 
had  sixty  written  against  him.  He  told  a  friend,  that 
six  brothers  were  converted  by  the  reading  his  of  call 
to  the  unconverted;  and  twenty  thousand  copies 
of  these  were  said  to  have  been  sold  in  one  year. 

1 1  th.  The  Socinians  are  a  sect  so  called  from 
Faustus  Socinus,  who  died  in  Poland,  in  the  year  1 604. 
They  maintain  tliat  Jesus  Christ  was  a  mere  man, 
who  had  no  existence  before  he  was  conceived  by 
the  Virgin  Mary;  that  the  Holy  Ghost  is  no  distinct 
person ;  but  that  the  Father  only  is  truly  and  prop- 
erly God.  They  own  that  the  name  of  God  is  given, 
in  the  holy  scriptures,  to  Jesus  Christ;  but  contend, 
that  it  is  only  a  deputed  title;  which,  however,  invests 
him  with  great  authority  over  all  created  beings. 
They  deny  the  doctrines  of  atonement  and  imputed 
righteousness,  and  say,  that  Christ  only  preached  the 
truth  to  mankind;  set  before  them  in  himself  an  ex- 
ample of  heroick  virtue,  and  sealed  his  doctrines 
with  his  blood.  Some  of  them  likewise  assert  the 
sleep  of  the  soul ;  which,  they  say,  becomes  insensi- 
ble at  death,  and  is  raised  again  with  the  body  at 
the  resurrection.  Doctor  Price,  believed  in  the  pre- 
existence  of  Christ ;  and  likewise,  that  he  was  more 
than  a  human  being.     About  the  year  1550,  there 


SERMON  XV.  I8f> 

were  many  Socinians  in  Poland.  Both  they  and  the 
Unitarians  have  various  notions  concerning  Christ. 
Some  of  them  consider  him  as  a  mere  man,  a  prophet ; 
others  beheve  in  the  pre-existence  of  his  soul,  as  the 
iirst  and  most  excellent  created  intelligent ;  and  some 
allow  that  he  is  a  divine  person,  but  not  the  inde- 
pendent and  eternal  God.  Several  of  their  religious 
tenets  are  very  different  from  the  principles  of  the 
Calvinists. 

r2th.  About  the  year  1650,  the  sect  called  Qua- 
kers, took  its  rise  in  England ;  and  they  soon  spread 
into  other  countries  in  Europe,  and  into  the  English 
settlements  in  North  America.  Their  name  was 
given  them  by  their  enen/.es,  and  though  an  epithet 
of  reproach,  it  seems  to  be  instamped  upon  them 
indelibly.  George  Fox,  is  supposed  to  be  their  first 
founder ;  but  Penn  and  Barclay,  gave  to  their  princi- 
ples a  more  regular  form.  At  first  they  were  called 
Seekers ;  but,  afterwards,  they  assumed  the  appella- 
tion of  Friends.  They  do  not  practise  w^ater  baptism, 
nor  observe  the  Lord's  supper  in  the  symbols  of  bread 
and  wine.  Their  women  become  publick  instructers 
in  religion.  In  other  respects  many  of  them  ap- 
proach near  the  Socinians  in  their  tenets;  but  some, 
acknowledge  the  doctrine  of  the  Trinity,  and  the  ex- 
istence of  holy  nnd  wicked  angels. 

13th.  The  Methodists  are  that  denomination  of 
Christians,  which  was  founded  in  the  year  1729,  by 
one  Mr.  Morgan,  and  Mr.  John  Wesley.  They  were  so 
called  from  the  regularity  of  their  lives.  After  Mr. 
Whitfield  returned  from  America,  in  1741,  he  de- 
clared his  full  assent  to  the  doctrines  of  Calvin.  Mr. 
Wesley,  on  the  contrary,  professed  the  Armenian 
sentiments.  The  difference  in  the  tenets  of  these 
two  great  men,  eventually  cc^used  a  separation. 

14th.  The  Presbyterians  are  so  called,  because 
they  hold  that  there  is  no  order  established  in  the 
church  by  Christ  and  his  Apostles,  superiour  to  that 
of  presbyters.     The  term  dissenters,  is   applied  to 

24 


186  SERMON    XV. 

those  who  separate  from  the  established  church;  as 
the  Presbyterians,  Quakers,  Methodists,  Baptists, 
Independents,  and  others.  The  several  denomina- 
tions noticed,  may  serve  to  show,  in  a  cursory  man- 
ner, how  the  various  sects  of"  professing  Christians 
took  their  orioin.  And  as  we  are  taudit  in  the  words 
of  the  text.  The  disciples  were  called  Christians  first 
in  Antioch,  so  other  places  hive  been  named,  and  the 
reasons  given,  of  different  names  being  applied  to 
different  denominations. 

REFLECTIONS. 

1st.  We  may  see  some  advantages  to  be  derived 
from  the  names  of  the  different  religious  denomina- 
tions. They  are  a  means  of  additional  light  re- 
specting church  history,  They  are  a  medium  of  at 
once  giving  a  correct  view  of  the  general  principles 
of  a  person.  They  may  serve  to  show,  how  far  one 
sect  can  fellowship  another.  Whether  they  will  be 
necessary  in  the  meridian  of  the  millennium  day, 
when  the  watchmen  shall  see  eye  to  eye,  may  be 
a  <(u.ery.  In  a  future  state  theydoubtless  will  not  exist. 

2d.  A  serious  call  is  this  suhject,  for  nominal  Chris- 
tians to  become  real  Christians.  A  mere  name  can 
avail  only  in  time  ;  but  the  thing,  or  reality,  is  of  im- 
portance for  eternity.  At  the  great  day  of  final 
decision,  when  some  will  see  that  tliey  have  only  had 
a  name  to  live ;  others,  with  inexpressible  joy  and 
for  the  honour  of  Christ,  will  see  that  the}'  were 
Christians  indeed. 

3d.  An  exhortation,  then,  for  all  to  receive  Christ 
as  their  God  and  Saviour.  They  would  gladly  wel- 
come some  earthly  friend.  They  perhaps  would  be 
at  considerable  expense,  and  with  pomp  would  re- 
joice to  wait  on  some  great  personage.  But  will  they 
not  receive  the  friend  of  sinners,  the  Lord  from 
heaven?  He  proffers  himself  to  them  without  money 
and  without  price.  He  requires  not  external  splen- 
dour. I.ut  a  williniT  mind  and  the  reccDtion  of  ihr- 


SERMON    XV.  lOT 

To  receive  him,  is  life  etenial  begun  in  l!ie 
^oiil ;  but,  to  reject  him,  is  death  eternal. 

4th.  How  vastly  different  the  future  state  of  hu- 
irian  beings  from  the  present.  How  much  aHke  the 
lot  of  the  righteous  and  the  wicked  in  this  world  !  But 
what  a  perfect  contrast  in  the  world  to  come  !  Here, 
there  is  but  little  distinction  between  saint  and  sin- 
ner; but,  hereafter,  the  distinction  will  be  as  great 
as  heaven  and  hell.  Wherever  we  are,  then,  let  each 
one  make  the  inquiry,  Am  I  a  Christian  ?     Amen. 


SERMON  XVI. 

^AN  FEARFULLY  AND  WONDERFULLY  MADl. 


Psalm  cxxxix.  14. 
/  am  fearfulhj  and  wonderfully  made. 

X  HE  pious  Psalmist  assigns  the  sentiment  contained 
in  these  words,  as  a  reason  why  he  should  praise 
God.  And  surely  the  contemplation  of  the  human 
frame  is  well  calculated  to  excite  the  wonder  and 
admiration  of  man.  He  should  be  excited  with  rapture 
at  the  thought  of  an  inquiry  into  a  work  so  curious 
and  astonishing.  What  a  variety  of  parts  are  formed, 
and  of  uses  designed  within  the  compass  of  a  human 
body  !  How  exactly  is  every  part  adapted  to  its  pur- 
pose, and  one  part  adjusted  to  another!  And  though 
all  the  parts  of  this  complex  fabrick,  are  produced 
jind  nourished  from  the  same  earth,  yet  how  various 
their  texture  ami  consistence  !  How  firm  and  solid 
the  bones  ;  how  soft  and  pliant  the  flesh  !  how  tough 
and  flexible  the  muscles ;  how  fine  and  feeling  the 
nerves !  how  quick  and  lively  the  organs  of  sensa- 
tion ;  and  how  promptly  the  limbs  obey  the  dictates 
of  the  will ! 

Wonderful  is  the  structure  of  the  vessels  which  re- 
ceive and  distribute  the  nutriment,  convey  the  blood, 
and  carry  on  the  respiration;  and  no  less  wonderful 
is  the  action  of  those  vessels,  in  performing  their  re- 
spective functions.  Mysterious  is  the  power  of  that 
animal  motion,  on  which  life  depends,  l^hat  of  the 
stomach,  heart,  and  lungs,  is  involuntary.  We  can 
give  no  other  account  of  it,  than  that  which  the  apos- 
tle Paul  gives  :  In  God  we  live,  and  move,  and  have 
our  beinff.     The  motion  of  our  limbs  is  indeed  vol- 


SERMON    XTI.  189 

urttary ;  but  this  is  equally  mysterious.  How  is  it, 
that  a  mere  act  of  will  contracts  or  extends  the 
muscles  of  our  bodies  ?  How  it  is,  that  our  volition 
should  impart  motion  to  the  various  members  of 
our  bodily  frame,  no  philosopher  or  anatomist  can 
explain. 

Moreover,  the  mind  is  as  wonderful  as  the  body. 
This  cannot  be  an  object  of  sense ;  although  it  is  an 
object  of  immediate  consciousness.  We  perceive 
that  there  is  something  within  us,  superiour  to  that 
gross  matter,  of  which  the  body  consists.  We  can 
think,  reason,  and  reflect ;  can  review  and  contem- 
plate our  own  thoughts ;  can  call  to  remembrance 
things  past ;  can  look  forward  and  make  conjectures 
on  things  to  come.  In  our  meditations  we  can,  in  a 
moment,  pass  to  distant  regions  and  to  distant  worlds, 
and  thence  return  at  our  pleasure. 

The  mind  is  in  some  inexplicable  manner,  so  uni- 
ted to  the  body,  that  it  receives  all  its  information  by 
means  of  the  bodily  organs.  Besides,  a  disorder  of 
body  aflfects  and  deranges  the  powers  of  the  mind ; 
and  afflictions  and  sorrows  of  mind,  debilitate  and 
waste  the  body.  Hence  we  know,  that  there  is  an 
intimate  union  between  these  constituent  parts  of 
man.  This  union  is  necessary  to  the  present  state; 
but  its  nature,  in  what  it  consists,  how  it  is  preserved, 
how  the  soul  can  act  in  the  body,  and  how  it  will  re- 
ceive and  communicate  ideas  in  a  separate,  invisible 
state,  we  cannot,  at  present,  understand.  That  the 
soul  can  act  in  a  state  of  separation,  may  be  possi- 
ble ;  for  we  find,  that  even  now  the  greater  part  of 
its  exercises,  are,  in  a  certain  sense,  independent  of 
the  bodily  senses.  It  is  indeed  dependent  on  these 
for  the  first  reception  of  its  ideas  ;  but  when  it  has 
received  them,  it  can  review  and  compare  them,  and 
make  deductions  from  them,  without  aid  from  the 
senses. 

What  a  mystery  are  we  to  ourselves  !  We  cannot 
explain  the  powers  we  possess ;  nor  the  motions  and 


i90  SERMON    XVf. 

actions  we  daily  perform.  Well  may  it  be  said,  We 
are  woiidcrftdly  made !  When  we  look  abroad  and 
behold  the  manifold  works  of  God,  are  they  marvel- 
lous in  our  eyes  ?  And  docs  the  great  scheme  of  di- 
vine revelation,  or  do  the  doctrines  of  the  gospel 
appear  incomprehensible  ?  Let  us  only  contemplate 
our  own  frame,  and  we  become  a  wonder,  and  incom- 
prehensible to  ourselves. 

But  how  are  we  to  understand  the  Psalmist  when 
he  says,  We  are  fearfully  made. 

To  this  inquiry  let  us  now  give  our  attention. 

1st.  The  expression  imports  the  dignity  of  man  in 
comparison  with  other  creatures  of  this  lower  world. 
Man  is  so  made,  that  the  sight  of  him  impresses  a 
terrour  on  the  beasts  of  the  earth.  Moses  informs 
us,  That  God  made  man  in  his  own  image,  and  gave 
him  dominion  over  every  beast  of  the  earth.  When 
Noah  came  forth  from  the  ark,  God  blessed  him  and 
his  sons  ;  and  said.  Be  fruitful  and  multiply,  and  re- 
plenish the  earth.  And  the  fear  of  you,  and  the  dread 
of  you,  shall  be  upon  every  beast  of  the  earth,  and 
upon  all  that  moveth  on  the  earth.  Into  your  hand 
they  are  delivered.  To  the  same  purpose  are  the 
words  of  the  Psalmist :  God  made  man  a  little  lower 
than  the  angels,  and  crowned  him  with  glory  and 
honour,  and  gave  him  dominion  over  the  works  of  his 
hands,  and  put  all  things  under  his  lieet.  These  ex- 
pressions proclaim  the  dignity  of  man,  and  his  supe- 
riour  station,  compared  with  the  animal  creation. 
Many  of  the  animals  are  superiour  to  man  in  strength 
and  activity,  and  armed  with  weapons  of  destruction 
superiour  to  any  which  man  naturally  possesses  for 
his  defence  ;  yet  the  most  terocious  of  them  will  re- 
treat before  him.  If  they  ever  assault  him,  it  is  in 
some  peculiar  circumstance;  as  when  they  are 
jealous  for  their  young,  provoked  with  wounds,  or 
enraged  by  hunger.  There  is  something  in  the  human 
attitude  and  aspect,  which  strikes  them  with  terrour 
and  restrains  their  ferocity.     Yeaxmanv  of  the  beasts 


SfcRMON    XVI.  191 

readily  submit  to  man's  dominion,  and  suffer  him  to 
employ  their  superiour  strength  in  his  service.  And 
St.  James  asserts,  That  every  kind  of  beasts  is  tamed 
and  hath  been  tamed  of  mankind. 

Moreover,  were  it  not  for  this  dread  of  man,  which 
is  impressed  on  the  beasts  of  the  earth,  we  should  be 
obliged  always  to  stand  armed  for  our  defence 
against  them.  Hence  the  wilderness  would  become 
their  exclusive  habitation  ;  our  life  would  be  a  state 
of  anxiety  and  terrour;  and  we  could  Jieither  oc- 
cupy the  fields,  nor  walk  the  roads,  rior  sleep  in  our 
houses  with  safety.  Thus  we  may  see  that  man  is 
fearfully  made ;  as  the  dignity  of  his  person  awes  the 
animals  of  the  earth  to  submission,  or  else  strikes 
them  with  dread,  and  excites  them  to  shun  his 
presence. 

3d.  We  are  fearfully  made,  as  the  Creator  has  im- 
pressed upon  us  evident  marks  of  our  immortality 
and  accountableness.  The  distinguishing  faculties 
of  our  minds  demonstrate,  that  w^e  were  created  for 
greater  and  nobler  purposes  than  any  of  the  animals 
around  us.  It  does  not  appear  consistent  with  the 
Divine  wisdom  and  goodness,  and  with  the  economy 
every  where  observable  in  the  w  orks  of  God,  that  he 
should  make  such  beings  solely  for  a  sphere  so  low 
as  the  present  world,  and  for  a  duration  so  short  as 
the  present  life.  If  our  existence  is  to  cease  with 
the  death  of  the  body,  why  has  the  inspiration  of 
the  Almighty  given  us  understanding  ?  If  we  are  ^le- 
signed  only  to  eat,  drink,  and  sleep,  provide  a  suc- 
cessor, and  then  return  to  eternal  oblivion,  of  what 
use  is  forethought  and  reflection,  moral  discernment, 
and  a  sense  of  obligation  ? 

In  the  present  state  we  find  ourselves  capable  of 
progress  and  improvement;  but  we  never  rise  to  the 
perfection  to  which,  in  a  longer  space,  we  might  at- 
tain. And  many  of  our  mortal  race  are  removed, 
before  they  have  opportimity  for  any  improvement  at 


192  SERMON    XVf. 

all.  Must  there  not,  then,  be  another  state,  in  which 
we  may  reach  the  perfection  of  which  our  nature  is 
capable,  but  which  is  unattainable  here  ?  Instinct 
in  beasts  is  perfect  at  first.  The  young  are  nearly  as 
sagacious  as  the  old,  in  findinjy  or  constructing  their 
habitations,  in  seeknig  and  distniguishing  their 
proper  food,  in  the  retreating  from  dangers,  in  taking 
their  prey,  in  evading  or  resisting  an  enemy,  and  in 
every  thing  which  belongs  to  their  sphere  of  action. 
In  man,  reason  is  developed  gradually,  is  improved 
by  experience,  and  assisted  by  example  and  instruc- 
tion;  and,  under  proper  culture,  makes  observable 
progress.  But  before  it  can  reach  its  end,  its  pro- 
gress is  arrested  by  death.  Must  we  not,  then,  con- 
clude, that  there  is  another  state,  in  which  the  soul 
may  still  press,  forward,  and  reach  that  degree  of 
knowledge  and  virtue,  for  which  the  present  life  is 
far  too  short } 

There  is  in  all  men  a  desire  of  immortality  ;  and 
this  desire  will  doubtless  be  gratified.  This  world  is 
w^ell  adapted  to  our  condition,  in  regard  to  our  bodily 
frame;  for  every  passion  and  inclination,  which  belong 
to  our  animal  nature,and  is  not  acorruption  or  perver- 
sion of  the  same,  can  find  an  object  for  gratification. 
And  shall  we  suppose,  that  the  desire  of  immortality 
has  no  object  ?  This  would  be  to  suppose  that  the 
works  of  God  are  inconsistent  and  unharmonious. 
That  the  desire  of  immortality  is  wrought  in  us  by 
the  Creator,  is  evident  from  its  universality.  If  it 
were  the  effect  of  education,  it  would  not  possess  all 
men,  in  all  ages  and  countries;  but  would  be  confined 
to  particular  persons  or  places.  This  argument  the 
apostle  Paul  considers,  as  conclusive.  For  the 
earnest  expectation  of  the  creature,  waiteth  for  the 
manifestation  of  the  sons  of  God.  For  the  creature 
was  made  subject  to  vanity,  not  willingly,  but  by  rea- 
son of  him  who  hath  subjected  the  same  in  hope. 
Now  he  who  hath  wrought  us  to  this  self  same  thing, 


SERMON    XVI.  n)3 

IS  God.  This  is  evident,  for  in  respect  to  this  desire 
of  immortality,  the  whole  creation,  or  the  whole  hu- 
man race,  groaneth  and  travelleth  together. 

Moreover  we  carry  with  us  evidence,  not  only  of 
imiiiortality,  but  also  of  accountableness.  There  is 
in  every  man  a  moral  principle,  which,  being  in  any 
degree  enlightened,  feels  its  obligation  to  avoid  the 
evil  and  embrace  the  good.  Whenever  the  differ- 
ence between  moral  good  and  evil  is  stated,  it  is  dis- 
cerned and  allowed  by  the  mind.  With  very  little 
instruction,  man  is  enabled  to  see  the  essential  differ- 
ence between  the  nature  of  virtue  and  vice.  Besides, 
the  paths  of  wickedness  are  accompanied  with  re- 
morse ;  bii*^  the  work  of  righteousness,  is  peace. 

Certainly,  then,  we  are  accountable  beings ;  and, 
in  a  future  state,  shall  receive  according  to  our  moral 
characters.  And  how  solemn  the  thought  that  we 
are  under  the  eye  of  a  holy  God,  are  on  probation 
for  his  favour,  are  responsible  tor  all  our  moral  ac- 
tions; that  we  must  exist  for  ever  in  another  state, 
and  that  our  condition  there  will  be  according  to  the 
course  which  we  shall  have  pursued  here !  Does 
our  very  make  teach  us  these  momentous  truths  ? 
Surely  we  may  say.  We  are  fearfully  made. 

2nd.  We  are  fearfully  made ;  as  our  frame  demon- 
strates the  power,  wisdom,  and  presence  of  God. 
Such  a  wonderful  composition  as  man,  must  be  the 
eflfect  of  Divine  intelligence ;  must  be  the  M^ork  of 
an  infinite,  independent,  all  wise  Creator.  David 
exclaims,  Marvellous  are  thy  works,  O  God!  and  that 
my  soul  knoweth  full  well.  Thine  eyes  did  see  my 
substance,  yet  being  imperfect;  and  in  thy  book  were 
all  my  members  written,  which  in  continuance  were 
fashioned,  when  as  yet  there  was  none  of  them.  My 
substance  was  not  hid  from  thee,  when  I  was  made  in 
secret,  and  curiously  wrought  in  the  lowest  part  of 
the  earth. 

As  the  frame  of  our  bodies  proves  God's  agency, 
so  the  powers  of  our  mind  demonstrate  his  perfect 

55 


OK 


194  SRRMON    XVI. 

knowledge.  He  who  formed  the  eye,  shall  not  he 
see?  He  that  planted  the  car,  shall  not  he  hear.'' 
He  that  teacheth  man  knowledge,  shall  not  he  know  ? 
Yes,  he  knoweth  the  thoughts  of  men. 

We,  then,  carry  about  with  us  clear  evidence,  that 
there  is  a  God,  who  is  present  with  us,  around  us, 
and  within  us ;  that  he  observes  all  our  actions,  dis- 
cerns all  our  intentions,  w  atches  all  our  motions,  and 
will  bring  into  judgement  all  our  works.  What  a 
solemn,  what  a  fearful  thought !  Shall  we  not  rever- 
ence the  presence  of  such  a  Being?  Shall  we  not 
tremble  at  the  view^  of  our  own  ir-ame,  which  brings 
him  present  to  our  minds  ?  Well  may  we  adopt  the 
language  of  the  Psalmist,  O  Lord,  thou  hast  searched 
me,  and  known  me.  Thou  knowest  my  down  setting 
and  uprising;  thou  understandest  my  thought  afar 
off.  Thou  compassest  my  path  and  my  lying  down. 
Thou  art  acquainted  with  all  my  ways.  There  is 
not  a  word  in  my  tongue,  but  thou  knowest  it  alto- 
gether. Thou  hast  beset  me  before  and  behind,  and 
laid  thine  hand  upon  me.  Such  knowledge  is  too 
wonderful  for  me.  Whither  shall  I  go  from  thy 
presence,  or  flee  from  thy  Spirit?  Thou  possessest 
my  reins.     I  am  fearfully  and  wonderfully  made. 

What  stupidity  must  it  be,  to  live  without  the  be- 
lief, and  act  without  the  fear  of  God,  when  we  have 
within  ourselves  a  continual  demonstration  of  his  ex- 
istence, power,  wisdom,  and  Providence  !  The  Lord 
demands,  Will  ye  not  tremble  at  my  presence  ?  He 
is  not  far  from  every  one  of  us ;  and  shall  not  his  ex- 
cellence make  us  afraid  ?  Wherever  we  go,  we  are 
living  witnesses  that  God  ispresent;  and  whatever  we 
do,  our  own  frames  bear  incontestible  evidence,  that 
his  powergivethefHciency.  Our  voluntary  actionsand 
involuntary  motions,  our  souls  and  bodies,  proclaim 
the  power,  wisdom,  and  presence  of  the  supreme 
Peing;  and,  at  the  same  time,  do  most  strikingly 
evip.ce  that  we  are  fearfully  made. 

4ih.  We  are   fearfully  made,   as  it  respects  our 


SERMON    XVI.  U).> 

trailty.  Such  is  the  tenderness  of  our  frame,  that  in 
this  tumultuous  and  dangerous  world, in  which  we  life, 
we  are  always  exposed  to  casualties  and  wounds,  to  dis- 
eases and  death,  it  may  therefore,  with  much  pro- 
priety be  said,  We  are  fearfully  made. 

The  Psalmist  prays,  O  make  me  to  know  my  end, 
and  the  measure  of  my  days,  what  it  is,  that  I  may 
know  how  frail  I  am.  Surely  every  man,  at  his  best 
estate,  is  altogether  vanity.  The  sacred  volume,  to 
express  the  vanity  and  frailty  of  human  life,  compares 
it  to  a  shadow,  a  flower,  dust  and  wind.  And,  indeed, 
30  precarious  is  the  life  of  man,  that  it  depends  on 
the  breath.  God  breathed  in  him  the  breath  of  life, 
and  he  became  a  living  soul.  So  when  his  breath 
goeth  forth,  his  thoughts  perish,  and  he  returneth  to 
his  dust.  How  fragile,  then,  is  the  spring  of  life.'*  It 
is  the  breath  in  our  nostrils;  a  puff  of  air  ;  even  a 
vapour,  which  soon  vanishes.  It  is  wind,  which 
passes  by,  and  comes  not  again. 

The  lungs,  which  are  the  instruments  of  respira- 
tion, are  a  tender  and  delicate  substance.  And  how 
small  is  the  passage  which  conveys  the  air  to  the  in- 
ternal parts,  and  remits  it  for  a  fresh  supply!  More- 
over, this  operation  must  be  constant ;  for  a  short  sus- 
pension would  occasion  death.  And  how  many  ex- 
ternal accidents,  and  internal  disorders  may  occur  to 
obstruct  the  conveyance  of  air,  or  destroy  the  motion 
of  the  lungs  !  If  we  consider  only  this  fragile,  but 
essential  part  of  the  human  frame,  life  must  appear 
truly  precarious.  But  every  part  of  the  system,  as 
well  as  this,  is  liable  to  casualty  and  disease.  In 
this  curious  and  complicated  machine  are  innumer- 
able threads,  vessels,  and  springs,  on  which  motion 
and  activity  depend.  And  a  very  slight  injury  or 
rupture  in  any  of  them,  may  under  certain  circum- 
stances, become  fatal.  To  casualties  we  are  always 
exposed  in  our  labours  and  jou  rieys,  our  diversions 
and  employments.  The  causes  of  disease  may  every 
where  attend  us ;  for  even  the  air  which  we  breathe, 
and   the  food  we  eat,  are  frequently  charged  w  ith 


19^ 


bEKxMON    XV  r. 


death.  Who  then  can  at  any  time  say,  That  he  vi^ 
sure  of  another  hour  ?  Must  not  all  be  constrained 
to  acknowledge,  that  the  springs  of  life  are  most 
"brittle  ?  We  are  often  in  a  situation  so  critical, 
whetherwe  discern  it  or  not,  that  there  is  but  a  step,  a 
breath,  a  span,  between  us  and  death. 

Had  we  a  clear  discernment  of  the  dangers  which 
attend  us  wherever  we  go,  and  of  the  frailty  of  the 
tabernacle  in  which  we  dwell,  we  should  live  in  per- 
petiial  fear.  It  is  happy  for  us,  that  many  of  our 
dangers  are  concealed;  otherwise,  it  is  probable  we 
should  often  be  deterred  iiom  the  necessary  occu- 
pations of  life.  But  we  see  enough  to  convince  us, 
that  we  are  fearfully  made.* 

But  how  are  we  to  understand  the  Psalmist,  wlieu 
he  says  We  are  ^vonderftilly  made.^ 

To  this  part  of  thesuT)ject,  let  us  now  give  our  at- 
tention. In  the  first  place,  let  the  bones  in  our  mor- 
tal frame  be  considered.  And  it  may  be  observed, 
that  the  bones  may  be  regarded  as  the  prop  work,  or 
basis,  on  which  the  human  body  is  constructed.  They 
bear  the  same  relation  to  the  animal  system,  as  the 
frame  to  a  building.  They  give  shape  and  firmness 
to  the  body ;  support  its  various  parts ;  and  prevent 
it  from  the  sinking  by  its  own  weight.  They  serve  at; 
levers,  upon  which  the  muscles  act ;  and  defend  the 
brain,  the  heart,  the  lungs,  and  other  vital  parts  from 
external  injury. 

Of  the  bones  some  are  hollow,  and  filled  w  ith  mar- 
row; others  are  solid  throughout;  some  are  very  small; 
others  very  large;  some  are  round,  and  others  are  flat; 
some  are  plane, and  others  convex  or  concave:  And  all 
these  severalforms  are  requisite  for  the  situations  they 
cccupy,and  the  respective  liinctions  they  have  to  per- 
form. The  spine,  or  backbone,  consists  of  twenty-four 
vertebra;  or  small  bones,  connected  together  by  cartila- 
ges, articulations,  and  ligaments;  of  which  seven  be- 
long to  the  neck,  twelve  to  the  back,  and  five  to  the 

J 

■^  This  part  of  Ihe  discourse,  is  chiefly  selected  from  the  writings  of  .Iose^"'h 
T.alhrop.D.  D. 


SERMON   XVI.  J  97 

loins.  In  the  centre  of  each  vertebrae  there  is  a  hole 
for  the  lodgment  and  continuance  of  the  spinal  mar- 
row, which  extends  from  the  brain  to  the  lower  part 
of  the  body.  From  these  vertebrae  the  arched  bones, 
called  ribs,  proceed;  and  seven  of  them  join  the 
breast-bone  on  one  side,  where  they  terminate  in  car- 
tilages, and  form  the  cavity  of  the  thorax  or  breast. 
The  five  lower  ribs,  with  a  number  of  muscles,  form 
the  cavity  of  the  abdomen.  The  spine  is  one  of  the 
most  admirable,  mechanical  contrivances  in  the  hu- 
man frame.  Had  it  consisted  of  only  three  or  four 
bones,  or  had  the  holes  in  each  bone  not  exactly  cor- 
responded, and  fitted  into  each  other,  the  spinal  mar- 
row would  have  been  bruised,  and  life  endangered 
at  every  bending  of  the  body. 

The  skull  is  composed  of  ten  bones ;  and  about 
fifty-one  are  reckoned  to  belong  to  the  face,  the  or- 
bits of  the  eyes,  and  the  jaws,  in  which  the  teeth 
are  fixed.  There  are  seldom  more  than  sixteen 
teeth  in  each  jaw,  or  thirty-two  in  all.  The  number 
of  bones  in  a  human  body  is  generally  estimated  at 
about  two  hundred  and  forty-five ;  of  which  there 
are  reckoned  in  the  skull,  head,  and  face,  sixty-one ; 
in  the  trunk,  or  bodily  part,  sixty-four ;  in  the  arms 
and  hands,  sixty;  and  in  the  legs  and  feet,  sixty. 
The  bones  are  provided  with  ligaments,  or  hinges, 
which  bind  and  fasten  them  together,  and  prevent 
them  from  being  displaced  by  continually  varied 
motions :  And,  that  the  ligaments  may  work  smoothly 
into  one  another,  the  joints  are  separated  by  car- 
tilages or  gristles,  and  provided  with  a  gland  for  the 
secretion  of  oil  or  mucous,  which  is  constantly  exu- 
ding into  the  joints  :  Hence,  every  requisite  is  provi- 
ded by  our  benevolent  Creator,  to  prevent  pain,  and 
to  promote  facility  of  motion.  In  considering  the 
joints,  says  Dr.  Paley,  there  is  nothing,  perhaps, 
which  ought  to  move  our  gratitude  more  than  the 
reflection,  how  well  they  wear.  A  limb  shall  swing 
upon  its  hinge,  or  play  in  its  socket,  many  hundred 


198  SERMON    XV!. 

times  in  an  hour,  for  sixtj  years  together,  without  diim- 
nution  of  agility,  which  is  along  time  for  any  thing  to 
last,  for  any  thing  so  much  worked  as  the  joints  are. 
These  few  remarks  may  serve  to  show,  that  the  bones 
should  be  considered  as  divine  specimens  of  the 
wonderful  structure  of  our  bodily  frame. 

2d.  The  muscular  system  is  a  demonstrative  proof, 
that  we  are  wonderfully  made.  A  muscle  is  a 
bundle  of  fleshy,  and  often  tendinous  fibres.  The 
fleshy  fibres  compose  the  booy  of  the  muscle ;  and 
the  tendinous  fibres,  the  extremities,  .^ome  muscles 
are  long  and  round ;  some  plain  and  circular;  some 
have  spiral,  and  some  have  straight  fibres ;  some 
are  double,  having  a  tendon  running  through  the 
body  from  head  to  tail ;  some  have  two  or  more  ten- 
dinous branches  running  through  with  various  rows 
and  orders  of  fibres.  All  these  and  several  other 
varieties,  are  essentially  requisite  for  the  respective 
offices  they  have  to  perform  in  the  animal  system. 
The  muscles  constitute  the  fleshy  parts  of  the  human 
body,  and  give  it  that  varied  and  beautiful  form  w^e 
observe  over  its  surface.  But  their  principle  design, 
is  to  serve  as  the  organs  of  motion.  They  are  inserted 
by  strong,  tendinous  extremities  into  the  different 
bones,  of  which  the  human  skeleton  is  composed ; 
and,  by  their  contraction  and  distention,  give  rise  to 
all  the  movements  of  the  body.  The  muscles,  there- 
fore, may  be  considered  as  so  many  cords  attached 
to  the  bones ;  and  the  Author  of  nature  has  fixed 
them  according  to  the  most  perfect  principles  of 
mechanism,  so  as  to  produce  the  fittest  motions  in 
the  parts,  for  the  movement  of  which  they  are  in- 
tended. 

One  of  the  most  wonderful  properties  of  the 
muscles,  is  the  extraordinary  force  they  exert ; 
although  they  are  composed  of  such  slender  threads 
or  fibres.  'Fhe  following  facts,  in  relation  to  this 
point,  are  demonstrated  by  the  cele  brated  BorelH, 
in  his  work  concerning  animal  motion.     It'  a  man. 


JSERMON    XVI.  199 

With  his  arm  hanging  directly  downwards,  Hft  a 
weight  of  twenty  pourids,  with  the  third  or  last  joint 
of  his  thumb,  the  muscle  which  bends  the  thumb,  and 
bears  that  weight,  exerts  a  force  of  about  three  thou- 
sand pounds.  When  any  one,  standing  upon  his  feet, 
springs  upwards  to  the  height  of  two  feet,  if  the 
weight  of  such  a  man  be  one  hundred  and  fifty 
pounds,  the  muscles  employed  in  that  action,  will 
exert  a  force  of  two  thousand  greater;  that  is  to  say, 
a  force  of  about  three  hundred  thousand  pounds. 
The  heart  at  each  pulse,  or  contraction,  by  which  it 
protrudes  the  blood  out  of  the  arteries  into  the  veins, 
exerts  a  force  of  above  a  hundred  thousand  pounds. 
Who  can  contemplate  this  amazing  strength  of  the 
muscular  system,  without  admiration  of  the  power 
and  wisdom  of  the  Creator,  who  has  thus  endued  a 
bundle  of  threads,  each  of  them  smaller  than  a  hair, 
with  such  a  degree  of  mechanical  force  ?  There 
have  been  about  four  hundred  and  forty-six  muscles 
in  the  human  body,  which  have  been  dissected  and 
distinctly  described  ;  every  one  of  which  is  essen- 
tial to  the  performance  of  some  one  motion  or  other, 
which  contributes  to  our  ease  and  enjoyment ;  and, 
in  most  instances,  a  great  number  of  them  is  required 
to  perform  their  different  functions  at  the  same  time. 
It  has  been  calculated,  that  about  a  hundred  muscles 
are  employed  every  time  we  breathe.  Breathing 
with  ease,  says  Dr.  Paley,  is  a  blessing  of  every  mo- 
ment ;  yet,  of  all  others,  it  is  that  which  we  possess 
with  the  least  consciousness.  A  man  in  an  asthma, 
is  the  only  person  who  knows  how  to  estimate  this 
blessing. 

Muscles,  with  their  tendons,  are  the  instruments  by 
which  animal  motion  is  performed.  And  a  muscle 
acts  only  by  contraction  :  its  force  is  exerted  in  no 
other  way.  When  the  exertion  ceases,  the  muscle 
is  relaxed  by  returning  to  its  former  state,  but  with- 
out energy.     The  consideration  of  the  muscular  sys- 


200  SERMON  XVI. 

tern  does  strikingly  evince,  That  we  are  wonderfully 
made. 

3d.  If  we  notice  the  heart  and  blood-vessels,  we 
shall  discern  the  propriety  of  the  exclamation,  I  am 
wonderfully  made ! 

The  heart  is  a  hollow,  muscular  organ,  of  a  conical 
shape,  and  consists  of  four  distintit  cavities.  The 
two  largest  are  called  ventricles ;  and  the  two  small- 
est, auricles.  The  ventricles  send  oiit  the  blood  to 
the  arteries ;  the  auricles  receive  it  from  the  veins. 
The  heart  is  enclosed  in  the  pericardium,  a  mem- 
branous bag,  which  contains  a  quantity  of  water,  or 
lymph.  This  water  lubricates  the  heart,  and  facili- 
tates all  its  motions.  The  heart  is  the  general  reser- 
voir of  the  blood.  When  the  heart  contracts,  the 
blood  is  propelled  from  the  right  ventricle,  into  the 
lungs,  through  the  pulmonary  arteries;  which,  like  all 
the  other  arteries,  are  furnished  with  valves,  that 
play  easily  forward,  but  permit  not  the  blood  to  re- 
turn toward  the  heart.  The  blood,  after  circulating 
through  the  lungs,  and  having  been  there  revived  by 
coming  into  contact  with  the  air,  and  imbibing  a 
portion  of  its  oxygen,  returns  into  the  left  auricle  of 
the  heart,  by  the  pulmonary  vein.  At  the  same  in- 
stant, the  left  ventricle  drives  the  blood  into  the 
aorta,  a  large  artery,  which  sends  off  branches  to 
supply  the  head  and  arms.  Another  large  branch 
of  the  aorta,  descends  along  th6  inside  of  the  back 
bone,  and  detaches  numerous  ramifications  to 
nourish  the  bowels  and  inferiour  extremities.  After 
serving  the  most  remote  extremities  of  the  body,  the 
arteries  are  converted  into  veins ;  which,  in  their  re- 
turn to  the  heart, gradually  unite  into  larger  branches, 
till  the  whole  terminate  in  one  great  trunk,  called  the 
vena  cava,  which  discharges  itself  into  the  ^right 
auricle  of  the  heart,  and  completes  the  circulation. 
As  soon  as  the  blood  is  received  by  the  heart  from 
the  veins  of  the  body,  and  before  it  is  sent  out  again 


b-ERMON'  XVI.  '  201 

into  its  arteries,  it  is  carried,  by  the  force  of  the  con- 
traction of  the  heart,  and  by  means  of  the  separate, 
pulmonary  artery  to  the  lungs,  and  made  to  enter 
their  manifold  vessels ;  from  which,  after  being  in- 
vigorated by  coming  in  contact  with  the  air,  it  is 
brought  back  by  the  large,  pulmonary  vein  once  more 
to  the  heart,  to  be  from  thence  distributed  anew  into 
the  system.  This  assigns  to  the  heart  a  double 
office.  The  pulmonary  circulation  is  a  system  w  ithin 
a  system ;  and  one  action  of  the  heart  is  the  origin 
of  both.  Each  ventricle  of  the  heart  is  reckoned  to 
contain  about  one  ounce,  or  two  table  spoonsfull  of 
blood.  The  heart  contracts  four  thousand  times 
every  hour ;  and  consequently,  there  passes  through 
it,  two  hundred  and  fifty  pounds  of  blood  in  one  hour. 
And  if  the  mass  of  blood  in  a  human  body  be  reck- 
oned at  an  average  of  twenty-five  pounds,  it  will 
follow,  that  the  whole  mass  of  blood  passes  through 
the  heart,  and  consequently  through  the  thousands 
of  ramifications  of  the  veins  and  arteries,  fourteen 
times  every  hour ;  or,  about  once  every  four  minutes. 
We  may  acquire  a  rude  idea  of  the  force  with  which 
tlie  blood  is  impelled  from  the  heart,  by  considering 
the  velocity  with  which  water  issues  from  a  syringe 
or  from  the  pipe  of  a  fire  engine.  Could  we  behold 
these  rapid  motions  incessantly  going  on  within  us, 
it  would  overpower  our  minds  with  astonishment, 
and  even  with  terrour.  The  arteries  into  which  the 
blood  is  forced,  branch  in  every  direction  through 
the  body,  like  the  roots  and  branches  of  a  tree ;  run- 
ning through  the  substance  of  the  bones,  and  every 
part  of  the  animal  frame,  till  thejf  are  lost  in  such 
fine  tubes  as  to  be  wholly  invisible.  In  the  parts 
where  the  arteries  are  lost  to  the  sight,  the  veins  tak& 
their  rise;  and,  in  their  commencement,  are  also  im- 
perceptible. Thus  we  see,  that  the  arteries  and 
veins  are  two  systems  of  blood  vessels  ;  and  that  the 
heart  is  the  engine  which  works  their  machinery,  and 
causes  the  circulation  of  the   kldod.     One  ffran'cf 

26 


202  SERMON   XVI. 

purpose  to  be  answered,  is  the  distributing  of"  nour- 
ishment from  our  daily  food  to  every  part;  even  to 
every  extremity  of  tlic  body.  And  as  an  arterial 
rupture  or  wound  would  be  more  dangerous  than 
that  of  a  vein,  the  arteries  lie  the  deepest,  and  are 
formed  with  much  tougher  and  stronger  coats  than 
the  veins.  Hence,  the  system  of  the  heart  and 
blood  vessels  proclaim,  that  ^ve  are  wonderfully 
made. 

4th.  Tlie  same  will  also  appear,  if  we  consider 
respiration,  or  the  act  of  breathing.  The  organs  of 
respiration  are  the  lungs.  They  are  divided  into 
five  lobes  ;  three  of  which  lie  on  the  right,  and  two 
on  tlie  left  side  of  the  thorax.  The  substance  of 
the  lungs  is  chieliy  composed  of  infniite  ramifications 
of  the  trachea,  or  wind  pipe  ;  which,  after  gradually 
becoming  more  and  more  minute,  terminate  in  little 
cells,  or  vesicles,  which  have  a  free  communication 
with  one  another.  At  each  inspiration,  these  pipes 
and  cells  arc  filled  with  air,  which  is  again  discharged 
by  expiration.  In  this  manner,  a  circulation  of  air, 
which  is  necessary  to  the  existence  of  men  and  other 
animals,  is  constantly  kept  up  as  long  as  life  remains. 
The  air-cells  of  the  lungs  open  into  the  wind  pipe, 
by  wliich  they  communicate  with  the  external  at- 
mosphere. The  whole  internal  structure  of  the 
lungs  is  lined  by  a  transparent  membrane,  estimated 
at  only  the  thousandth  part  of  an  inch  in  thickness ; 
but  whose  surface,  from  its  various  convolutions, 
measures  sixteen  square  feet,  which  is  equal  to  the 
external  surface  of  the  body.  On  this  thin  and  ex- 
tensive membrane,  innumerable  veins  and  arteries 
are  distributed,  some  of  them  finer  than  hairs;  and 
through  these  vessels  all  the  blood  of  the  system  is 
successively  propelled,  by  a  most  curious  and  admi- 
rable mechanism.  It  has  been  computed,  that  the 
lungs,  on  an  average,  contain  about  two  hundred  and 
eighty  cubick  inches,  or  about  five  English  quarts  of 
air.  At  cachinspiration,about  forty  cubickinches  of  air 


SERMON   XVI.  203 

nre  received  into  the  lungs,  and  the  same  quantity 
discharged  at  each  expiration.  On  the  supposition 
that  twenty  respirations  take  place  in  a  minute,  it 
will  follow,  that  in  one  minute,  we  inhale  eight 
hundred  cubick  inches;  in  an  hour,  forty-eight  thou- 
sand ;  and  in  a  day,  one  million  one  hundred  and 
fifty-two  thousand  cubick  inches ;  a  quantity  which 
would  fill  seventy-seven  wine  hogsheads,  and  would 
weigh  forty  pounds.  By  means  of  this  function,  a 
vast  body  of  air  is  daily  brought  into  contact  with 
the  mass  of  blood,  and  communicates  to  it  its  vivify- 
ing influence;  and,  therefore,  it  is  of  the  utmost 
importance  to  health,  that  the  air,  of  which  we 
breathe  so  considerable  a  quantity,  should  be  pure 
and  uncontaminated  with  noxious  etfluvia.  In  our 
present  state,  it  is  essential  to  life  that  we  exist  in 
the  element  of  air.  And  how  mysterious  the  forma- 
tion of  the  lungs  to  be  receiving  constant  and  fresh 
supplies,  for  the  purpose  of  respiration,  and  the  con- 
tinuance of  animal  life  !  Although  the  act  of  breath- 
ing is  a  constant  succession  of  inhaling  and  exhaling 
the  surrounding  air,  still  we  are  generally  almost 
insensible  of  this  vital  impulse.  But,  whenever  we 
give  our  minds  to  the  consideration  of  the  curious 
and  marvellous  machinery  which  produces  respira- 
tion, we  contemplate  a  system  that  proclaims,  We 
are  wonderfully  made ! 

5th.  The  process  by  which  our  daily  food  is  di- 
gested, is  truly  wonderful.  Digestion  is  performed 
b;^  the  stomach,  which  is  a  membranous  and  muscular 
bag,  furnished  with  two  orifices.  By  the  one,  it  has 
a  communication  with  the  throat;  and  by  the  other, 
with  the  bowels.  The  food,  after  being  moistened 
by  the  saliva,  is  received  into  the  stomach,  where  it 
is  still  farther  diluted  by  the  gastrick  juice,  uhich 
has  the  power  of  dissolving  every  kind  of  animal 
and  vegetable  substance.  Part  of  it  is  atterwards 
absorbed  by  the  lymphatick  and  lacteal  vessels,  and 
carried  into  the  circulating  system,    and  converted 


201  SERMON*   XVI. 

into  blood,  tor  supplying  that  nourishment  which  the 
perpetual  waste  of  our  bodies  demands. 

Our  food  undergoes  two  great  preparations  before 
it  becomes  nutritive  to  our  bodies.  The  first  is  by 
mastication  and  moisture  in  the  mouth :  tlie  second. 
by  the  process  of  digestion  in  the  stomach.  The 
last  is  a  surprising  dissolution ;  for  it  converts  the 
aliment  into  pulp,  which,  though  lately  consisting  of 
J)erhaps  ten  different  viands,  is  reduced  to  nearly  an 
uniform  substance^  and  to  a  state  fitted  for  yielding 
its  essence,  which  is  called  chyle,  but  which  more 
nearly  resembles  milk  than  any  other  liquor  with 
which  it  can  be  compared.  For  the  straining  off"  of 
this  fluid  from  the  digested  aliment  in  the  course  of 
its  long  progress  through  the  body,  myriads  of  ca- 
pillary tubes,  or  pipes  as  small  as  hairs,  open  their 
orifices  into  the  cavity  of  every  part  of  the  intestines. 
These  tubes  which  are  so  fine  and  slender  as  not  to 
be  visible,  unless  when  distended  with  chyle,  soon 
(mite  into  larger  branches,  which  convey  it  into  a 
common  reservoir,  or  receptacle,  containing  about 
two  tabic  spoonsfull.  From  this,  a  duct  or  main  pipe, 
discharges  it  into  a  large  vein,  which  soon  conveys 
the  chyle,  now  flowing  along  with  the  blood,  to  the 
lieart.  The  action  of  the  intestines  pushes  forward 
the  grosser  part  of  the  aliment,  at  the  same  time  that 
the  more  subtle  parts,  which  we  call  chyle,  are,  by 
a  series  of  gentle  compressions,  squeezed  into  the 
Aarrow  orifices  of  the  lacteal  veins.  And  animal 
digestion  carries  about  it  the  marks  of  being  a  powev 
and  process  completely  distinct  from  every  other ; 
td  least  from  every  chymical  process,  with  which  wc 
tkve  acquainted.  When  we  consider  the  process  of 
<ligestion,  its  several  connections,  relations,  and 
purposes,  we  may  well  acknowledge  with  admiration. 
We  are  wonderfully  made. 

6th.  [(  a  few  appropriate  remarks  be  made  in 
Regard  to  perspiration,  our  wonder  will  be  justly 
excited.    Perspiration  is  the  evacuation  of  the  juicc^^ 


SERMON    XVI.  20. i 

ot  the  body  through  the  pores  of  the  skin.  It  has 
been  calculated,  that  there  are  above  three  hundred 
thousand  millions  of  pores  in  the  glands  of  the  skin, 
which  covers  the  body  of  a  middle  sized  man. 
Through  these  pores,  more  than  pne  half  of  what  we 
eat  and  drink  passes  off  by  insensible  perspiration. 
If  we  consume  eight  pounds  of  food  in  a  day,  five 
pounds  of  it  are  insensibly  discharged  by  perspira- 
tion. During  a  night  of  seven  hours'  sleep,  we  per- 
spire about  forty  ounces,  or  two  pounds  and  a  half. 
At  an  average,  we  may  estimate  the  discharge  from 
the  surface  of  the  body,  by  sensible  and  insensible 
perspiration,  at  from  half  an  ounce  to  four  ounces  an 
hour.  This  is  a  most  wonderful  part  of  the  animal 
economy,  and  is  absolutely  necessary  to  our  health, 
and  even  to  our  very  existence.  When  partially 
obstructed,  colds,  rheumatisms,  fevers,  and  other  in- 
flammatory disorders,  are  produced;  and  were  it 
completely  obstructed,  the  vital  functions  would  be 
clogged  and  impeded  in  their  movements,  and  death 
would  inevitably  ensue.  Perspiration  is  effected  in 
consequence  of  the  action  and  heat  throughout  the 
human  system ;  and  it  is  increased  by  external  heat 
and  bodily  exercise.  It  may  be  impeded  by  various 
means,  external  and  internal.  Thus  the  nutritive 
portion  of  our  food,  which  does  not  become  incorpo- 
rated into  our  bodies,  is  evacuated  through  the  pores 
of  the  skin.  How  mysterious  the  mechanism  of 
perspiration  !     How  wonderfully  are  we  made ! 

7th.  If  we  consider  sensation,  or  perception,  by 
means  of  the  senses,  we  shall  be  furnished  with 
another  argument  to  convince  us  that  we  are  won- 
derfully made.  The  nerves  are  generally  considered 
as  the  instruments  of  sensation.  They  are  soft 
white  cords,  which  proceed  from  the  brain  and  spinal 
marrow.  They  come  forth  originally,  by  pairs- 
Ten  pair  proceed  from  the  medulary  substance  of 
the  brain,  which  are  distributed  to  all  parts  of  the 
head  and  neck.     Thirty  pair  proceed  from  the  spi- 


200  SERMON    XVI. 

nal  marrow,  through  the  vertebrae,  to  all  the  other 
parts  of  the  body,  there  being  forty  in  all.  These 
nerves,  the  ramifications  of  which  are  infinitely  vari- 
ous and  minute,  are  distributed  upoji  the  heart,  lungs, 
blood  vessels,  bowels,  and  muscles,  till  they  terminate 
on  the  skin,  or  external  covering  of  the  body.  Im- 
pressions of  external  objects  are  received  by  the 
brain  from  the  adjacent  organs  of  sense,  and  the 
brain  exercises  its  commands  over  the  muscles  and 
limbs,  by  means  of  the  nerves. 

I  shall  now  conclude  these  descriptions.  M'ith  the 
following  summary  of  the  parts  of  the  body.  The 
bones,  by  their  joints  and  solidity,  form  the  founda- 
tion of  this  fine  machine:  The  ligaments  are  strings, 
which  unite  the  parts  together.  The  muscles  are 
fleshy  substances,  which  act  as  elastick  springs  to 
put  them  in  motion.  The  nerves,  which  are  dispersed 
over  the  whole  body,  connect  aU  the  parts  together. 
The  arteries  and  veins,  like  rivulets,  convey  life 
and  health  throughout.  The  heart,  placed  in  the 
centre,  is  the  focus,  where  the  blood  collects ;  or  the 
acting  power,  by  means  of  which  it  circulates  and  is 
preserved.  The  lungs,  by  means  of  another  power, 
draw  in  the  external  air,  and  expel  hurtful  vapours. 
The  stomach  and  intestines  are  the  magazines,  ^^  here 
every  thing  that  is  required  for  the  daily  supply,  is 
prepared.  The  brain,the  seat  of  perception,  memory, 
and  reason,  is  formed  in  a  manner  suitable  to  the 
dignity  of  its  inhabitants.  The  senses,  which  are  the 
soul's  ministers,  warn  it  of  all  that  is  necessary  either 
for  its  pleasure  or  use.  But  the  union  of  soul  and 
body  so  as  to  constitute  but  one  being,  is  the  wonder 
of  wonders  in  regard  to  our  existence.  That  natures 
so  essentially  different  as  matter  and  mind,  should 
have  the  most  intimate,  mutual  sympathies  and  influ- 
ence over  each  other,  is  truly  astonishing.  The 
admirable  mechanism  of  the  various  senses,  should 
excite  our  wonder;  and  their  dignified  offices  of 
administration  to  the  soul,  are  marvellous  indeed  ! 


SERMON   XV  i.  207 

When  "vve  contemplate  the  mysterious  miion  of 
our  souls  and  bodies ;  their  oneness  in  regard  to 
being ;  that  they  are  to  be  a  long  time  separate  in 
different  worlds,  and  at  last  re-united ;  we  cannot 
hesitate  to  adopt  the  language  of  the  devout  Psalm- 
ist, I  am  fearfully  and  wonderfully  made.  The  vari- 
ous descriptions  to  which  we  have  been  attending, 
are  but  a  few,  and  those  very  imperfect  delineations 
of  the  divine  wonders,  exhibited  in  the  existence  of 
a  human  being.  But  these  short  sketches  do  naturally 
call  forth  the  exclamation.  Adorable  Creator!  with 
what  skill  hast  thou  formed  us  1 

IMPROVEMENT. 

This  subject  suggests  a  variety  of  moral  and  re* 
ligious  retjections. 

1st.  As  the  economy  of  the  human  frame,  when 
seriously  contemplated,  has  a  tendency  to  excite  ad- 
miration and  astonishment,  so  it  ought  to  impress  us 
with  a  sense  of  our  continual  dependence  on  a 
Supreme  Power.  What  an  immense  multiplicity  of 
machinery  must  be  in  action  to  enable  us  to  breathe, 
to  feel,  and  to  walk  !  Hundreds  of  bones  of  diversified 
forms,  connected  together  by  various  modes  of  ar- 
ticulation ;  hundreds  of  muscles  to  produce  motion, 
each  of  them  acting  in  at  least  ten  different  capaci- 
ties ;  hundreds  of  tendons  and  ligaments  to  connect 
the  bones  and  muscles  ;  hundreds  of  arteries  to  con- 
vey the  blood  to  the  remotest  part  of  the  system; 
hundreds  of  veins  to  bring  it  back  to  its  reservoir, 
the  heart ;  thousands  of  glands,  secreting  humours 
of  various  kinds  from  the  blood;  thousands  of 
lacteal  and  lymphatick  tubes,  absorbing  and  con- 
veying nutriment  to  the  circulating  fluid  ;  millions  of 
pores  through  which  the  perspiration  is  continually 
issuing ;  an  infinity  of  ramifications  of  nerves,  diffusing 
sensation  throughout  all  the  parts  of  this  exquisite 
machine ;  and  the  heart  at  every  pulsation  exerting  a 
force,  of  a  hundred  thousand  pounds,  in  order  to 


208  SERMON   XVI. 

preserve  all  this  complicated  machinery  in  constant 
operation  !  The  whole  of  tliis  vast  system  of  me- 
chanism must  be  in  action,  before  we  can  walk 
across  our  apartments  !  We  admire  the  operation 
of  a  steam  engine,  and  the  force  it  exerts.  But 
though  it  is  constructed  of  the  hardest  materials 
which  the  mines  can  supply,  in  a  iew  months  some 
of  its  essential  parts  are  worn  and  deranged,  even 
though  its  action  be  frequently  discontinued.  But 
the  animal  machine,  though  constructed,  for  the  most 
part,  of  the  softest  and  most  flabby  substances,  can 
go  on  without  intermission  in  all  its  diversified  move- 
ments, by  night  and  by  day,  for  the  space  of  eighty 
or  a  hundred  years;  the  heart  giving  ninety-six  thou- 
sand strokes  every  twenty-four  hours,  and  the  whole 
mass  of  blood,  rushing  through  a  thousand  pipes  of 
all  sizes,  every  four  minutes !  And,  is  it  man  that 
governs  these  nice  and  complicated  movements  ? 
Did  he  set  the  heart  in  motion,  or  endue  it  with  the 
muscular  force  it  exerts  ?  And  when  it  has  ceased  to 
beat,  can  he  command  it  again  to  resume  its  func- 
tions ?  No  ;  for  man  knows  neither  the  secret  springs 
of  the  machinery  within  him,  nor  the  half  of  the 
purposes  for  which  they  serve,  or  of  the  movements 
they  perform.  And  can  any  thing  more  strikingly 
demonstrate  our  dependence  every  moment  on  a 
superiour  Agent  ?  Were  a  single  pin  of  the  machin- 
ery Avithin  us,  and  over  which  we  have  no  controul, 
either  broken  or  deranged,  a  thousand  movements 
might  instantly  be  interrupted,  and  our  bodies  left  to 
crumble  into  dust. 

2d.  This  subject  is  not  only  peculiarly  adapted  to 
excite  our  admiration  in  view  of  the  manifold  wisdom 
of  God,  but  also  strikingly  to  display  his  wonderful 
goodness.  How  many  things  in  our  frame  must  go 
right,  for  us  to  be  an  hour  at  ease  !  How  many  more 
still,  that  we  may  be  vigorous  and  active  !  Yet  vigour 
and  activity  are  in  a  vast  plurality  of  instances,  pre- 
served in  human  bodies,  notwithstanding  they  depend 


SERMON   XYI.  209 

upon  so  great  a  number  of  instruments  of  motion ; 
and  notwithstanding  the  defect  or  disorder  of  a  very 
minute  instrument  may  be  attended  witii  grievous 
inconvenience,  if  not  with  extreme  pain.  Let  me 
notice  the  instance  of  a  certain  man,  who  in  general 
was  in  good  health,  and  yet  in  a  sad  state.  Owing  to 
the  want  of  the  use  of  the  two  little  muscles  that 
serve  to  lift  up  the  eyelids,  he  had  almost  lost  the 
use  of  his  sight,  being  constrained,  as  long  as  this  de- 
fect lasted,  to  shove  up  his  eyelids  every  moment 
with  his  own  hands.  And  how  little  do  those  who 
enjoy  the  perfect  use  of  their  organs,  know  the  com- 
prehensiveness of  the  blessing !  They  may  perceive 
the  desirable  result,  but  how  insensible  are  they  of  ^ 
the  multitude  of  occurrences  and  rectitudes  by  which 
it  is  effected ! 

For  a  moment  let  us  consider  how  manifold  is  the 
exhibition  of  Divine  goodness  in  some  of  the  proper- 
ties of  the  tongue.  It  has  been  said,  as  a  fact  in 
general,  that  when  nature  attempts  to  work  two  or 
more  purposes  by  one  instrument,  she  does  both  or 
all  imperfectly.  But  is  this  true  of  the  tongue,  re- 
garded as  an  instrument  of  speech,  of  taste,  or  of 
glutition.  So  much  otherwise,  that  most  persons, 
perhaps  nine  hundred  and  ninety-nine  out  of  a  thou- 
sand, by  the  instrumentality  of  this  one  organ,  speak, 
taste,  and  swallow  very  well.  Indeed  the  constant 
warmth  and  moisture  of  the  tongue,  the  thinness  of  the 
skin,  and  the  papilla?  upon  its  surface,  qualify  this 
organ  for  its  office  of  tasting,  as  much  as  its  inextri- 
cable multiplicity  of  fibres  do  for  the  rapid  mov^^ 
raents,  which  are  necessary  to  speech. 

We  may  also  see  from  one  or  two  remarks,  how 
happy  it  is  for  us,  that  our  vital  motions  are  involun- 
ta^.  What  a  labour,  if  we  had  the  care  of  keeping 
our  stomachs  at  work,  and  our  hearts  beating  !  Sup- 
pose these  things  did  not  depend  upon  our  effort, 
but  upon  our  bidding,  or  attention,  they  would  leave 
us  no  leisure  for  any  thing  else.     We  should  have  tb 

27 


210  SERMON  XVI. 

be  continually  upon  the  watch,  and  live  in  constant 
fear :  Nor  would  such  a  constitution  allow  us  to  sleep. 
How  benignant,  then,  our  adorable  Creator,  to  watch 
and  order  all  the  springs  and  motioiis  essential  to  life  ! 

Moreover,  the  proportions  and  beauty  of  the 
human  frame  do  show  forth  the  Divine  goodness. 
Only  consider  what  the  parts  and  materials  are,  of 
which  the  fairest  body  is  composed,  and  no  further 
observation  will  be  necessary  to  show  how  well 
these  things  are  wrapped  up,  so  as  to  form  a  mass 
which  shall  be  capable  of  symmetry  in  its  proportion, 
and  of  beauty  in  its  aspect.  How  are  the  bones 
covered,  the  bowels  concealed,  the  roughness  of 
the  muscles  smoothed  and  softened  !  And  how  over 
the  whole  is  spread  an  integument,  which  converts 
the  disgusting  materials  of  a  dissecting  room  into  an 
object  of  attraction  to  the  sight;  or,  at  least,  pre- 
sents that  appearance,  which  imparts  ease  and  satis- 
faction to  the  mind  !  Were  it  possible  that  we  could 
view  the  mechanism  of  our  bodies,  the  sight  would 
terrify  and  overwhelm  us.  Would  we  dare  make  a 
single  movement,  or  take  a  step,  if  we  saw  our  blood 
circulating,  the  tendons  puliij-g,  the  lungs  blowing, 
the  humours  filtrating,  and  all  the  incomprehensible 
assemblage  of  iibres,  tubes,  pumps,  valves,  currents, 
pivots,  which  sustain  an  existence  so  precarious,  and 
a  being  so  presumptuous  ?  The  agreeable  symmetry 
of  parts,  and  the  beautiful  external  texture  of  the 
human  frame,  exhibit  indubitable  evidence  of  bene- 
volent design,  and  of  great  attention  and  accuracy 
in  prosecuting"  that  design:  And  their  author  and 
designer  is  the  God  of  love. 

The  several  senses  might  be  considered  as  so 
many  distinct  arguments  to  prove  the  benevolence 
of  the  Divine  Being  towards  us.  They  are  not  only 
instruments  for  the  continuance  and  necessities  of 
life,  and  of  knowledge  to  the  soul ;  but  also  of  a  con- 
stant train  of  manifold  enjoyments,  both  bodily  and 
mental.     At  the  mere  mention  of  the  terms  hearing, 


SERMON    XVI.  2  J  I 

seeing,  tasiing,  feeling,  and  smelling,  Hie  recollection 
of  their  thousands  of  pleasures  is  necessarily  called 
to  mind.  Our  souls  and  bodies  are  both  so  consti- 
tuted in  their  various  faculties  as  to  be  heralds,  for 
proclaiming  the  praises,  not  only  of  the  wisdom,  but 
also  of  the  marvellous  goodness  of  God. 

3d.  The  study  of  the  human  frame  has  a  powerful 
tendency  to  excite  emotions  of  gratitude.  Man  is 
naturally  a  thoughtless  and  ungrateful  creature. 
These  dispositions  are  partly  owing  to  ignorance  of 
the  wonders  of  the  human  frame,  and  of  the  admira- 
ble economy  of  the  visible  world ;  and  this  ignorance 
is  owing  to  the  want  of  those  specifick  instructions, 
which  ought  to  be  communicated  by  parents  and 
teachers  in  connection  with  religion.  For  there  is 
no  rational  being  who  is  acquainted  with  the  struc- 
ture of  his  animal  system,  and  reflects  upon  it  with 
the  least  degree  of  attention,  but  must  feel  a  senti- 
ment of  admiration  and  gratitude.  The  science 
which  unfolds  to  us  the  economy  of  our  bodies,  shows 
us  on  what  ah  infinity  of  springs,  and  motions,  and 
adaptations  our  lite  and  comfort  depend.  And  when 
we  consider  that  all  these  movements  are  pertbrmed 
without  the  least  care  or  laborious  effort  on  our  part, 
if  we  be  not  entirely  brutish  and  insensible  of  our 
dependence  on  a  superiour  power,  we  must  be  filled 
with  emotions  of  gratitude  towards  him,  whose  hands 
have  made  and  fashioned  us,  and  who  giveth  us  life 
and  breath,  and  all  things.  Some  of  the  motions  to 
which  I  have  adverted,  depend  upon  our  will;  and 
with  what  celerity  do  they  obey  his  commands ! 
Before  we  can  rise  from  our  chair  and  walk  across 
the  room,  a  hundred  muscles  must  be  set  in  motion : 
every  one  of  these  must  be  relaxed  or  constricted 
just  to  a  certain  degree,  and  no  more;  and  all  must 
act  harmoniously  at  the  same  instant  of  time;  and, 
at  the  command  of  the  soul,  all  these  movements  are 
instantaneously  performed.  When  I  wish  to  lift  my 
hand   to  my  head,  every  part  of  the  body  requisite 


;212  Sermon  xvi. 

to  produce  the  efTect,  is  put  in  motion  :  The  nervea 
are  braced,  tlie  muscles  stretched  or  relaxed,  the 
bones  play  in  their  sockets,  and  the  whole  animal 
machine  concurs  in  the  action,  as  if  every  nerve  and 
muscle  had  heard  a  sovereiscn  and  resistless  call.  If 
I  wish  the  next  moment  to  extend  my  hand  to  my 
foot,  all  these  muscles  are  thrown  into  a  different 
state,  and  a  new  set  are  brought  along  with  them 
into  action :  And  thus  we  may  vary,  every  moment, 
the  movements  of  the  muscular  system,  and  the  me- 
chanical actions  it  produces,  by  a  simple  change  in 
our  volition.  Were  we  not  daily  accustomed  to  such 
varied  and  voluntary  movements,  or  could  we  con- 
emplate  them  in  any  other  machine,  we  should  be 
lost  in  wonder  and  astonishment. 

Besides  these  voluntary  motions,  there  are  a 
thousand  important  functions,  which  have  no  depen- 
dance  upon  our  will.  Whether  we  think  of  it  or  not, 
whether  we  be  sleeping  or  waking,  silting  or  walking, 
the  heart  is  incessantly  exerting  its  muscular  poM'er 
at  the  centre  of  the  system,  and  sending  oflTstreams  of 
blood  through  hundreds  of  pipes;  the  lungs  are  con- 
tinually expanding  and  contracting  their  thousand 
vesicles,  and  imbibing  the  vital  principle  of  the  air ; 
the  stomach  is  grinding  the  food ;  the  lacteals  and 
lymphaticks  areextractingnourishmentfor  the  blood; 
the  liver  and  kidneys  drawing  off  their  secretions: 
and  the  perspiration  issuing  from  millioiis  of  pores. 
These  and  many  other  important  iinictions,  with 
which  we  are  unacquainted,  and  over  which  we  have 
no  controul,  ought  to  be  regarded  as  the  immediate 
agency  of  the  Deity  within  us,  and  should  incite  our 
incessant  admiration  and  praise.  Jn  every  breath 
tve  draw  and  emit,  there  is  an  important  reason,  for 
our  hearts  to  flow  with  gratitude  to  God.  That  part 
of  the  air  inhaled  into  the  lungs  which  is  vital, 
serves  to  purify  and  inspirit  the  blood.  The  re- 
maining part,  Mhich  is  evolved,  is  rendered  fetid  and 
entirely  unfit  to  be  breathed  again.     Jn  consequence 


SERMON  XV  r.  213 

of  the  warmth  attracted  from  our  system,  it  becomes 
lifyhter  than  common  air;  therefore,  it  rises  above  our 
lieads  before  the  next  inspiration.  Were  it  not  for 
this  circumstance,  it  would  accumulate  on  the  surface 
of  the  earth,  and  particularly  in  our  apartments,  to 
such  a  degree  as  to  produce  diseases,  pestilence,  and 
d  eath,  in  rapid  succession.  But,  being  a  little  lighter 
than  the  surrounding  air,  it  flies  upwards,  and  we 
never  breathe  it  again,  till  it  enter  into  new  and  sal- 
utary combinations.  How  does  every  thing  pertain- 
ing to  our  frame,  or  relating  to  our  existence,  ad- 
monish us  that  our  souls  should  be  continually  as- 
cending to  God  with  the  most  lively  emotions  of 
gratitude. 

Permit  me  now  to  notice  a  peculiarity  in  the  con- 
stitution of  our  animal  fi-ame  which  we  are  apt  to 
overlook,  and  for  which  we  are  never  sufficiently 
grateful ;  and  that  is,  the  power  it  possesses  of  self 
restoration.  A  wound  heals  up  of  itself;  a  broken 
bone  is  made  firm  again  by  a  callus;  and  a  dead 
part  is  separated  and  thrown  off.  If  all  the  wounds 
we  have  ever  received,  were  still  open  and  bleeding 
a  fresh,  to  what  a  miserable  condition  should  we  be 
reduced !  But  by  a  system  of  internal  powers, 
beyond  all  human  comprehension  as  to  the  mode  of 
their  operation,  such  dismal  effects  are  effectually 
prevented.  In  short,  when  we  consider  that  health 
depends  upon  such  a  numerous  assemblage  of  moving 
organs,  and  that  a  single  spring  out  of  action,  might 
derange  the  whole  machine,  and  put  a  stop  to  all  its 
complicated  movements,  can  we  refrain  from  joining 
with  the  Psalmist,  in  his  pious  exclamation,  and 
grateful  resolution.  How  precious  are  thy  wonderful 
contrivances  concerning  me,  O  God !  how  great  is 
the  sum  of  them]  I  will  praise  thee ;  for  I  am  fear- 
fully and  wonderfully  made.  Marvellous  are  thy 
works,  and  that  my  soul  knoweth  right  well. 

4th.  This  discourse  should  be  improved  as  an  ex- 
citement for  us  to  become  more  particularly  and  ex- 


214  SERMON    XVI. 

tensivelj  int'ormed  in  regard  to  the  manifold  subjects 
of  divine  revelation.  In  proportion  to  the  extent  and 
propriety  of  our  investigations  into  the  numerous  and 
important  truths  which  God  has  revealed,  so  shall 
we  be  qualified  to  render  to  his  name,  that  glory 
which  is  due.  Consequently,  then,  if  we  do  not 
make  suitable  exertions,  and  improve  all  the  means 
granted  us  for  the  enlargiiig  of  our  conceptions  in  re- 
lation to  the  divine  works,  we  are  guilty  of  robbing 
God  of  his  declarative  glory.  Some,  who  profess 
Christianity,  seem  to  be  content  with  the  mere  con- 
sciousness, that  they  have  a  soul  and  body ;  and 
imagine  it  does  not  concern  them  to  inquire  particu- 
larly about  them,  so  as  to  understand  the  humaq 
system,  and  the  olFices  of  the  faculties  of  the  soul. 
Butsuch  a  sentiment  is  indeed  unbecoming  a  heathen. 
Professed  infidels  ought  to  be  ashamed  to  behold  pro- 
fessing Christians,  satisfied  with  scanty  and  vague 
views  of  so  many  important  subjects,  presented  to 
them  in  the  divine  word.  Such  conduct  too  much 
resembles  that  of  the  most  brutish  and  stupid  sinner, 
who  would  consider  the  highest  attainments  of  re- 
ligion to  consist  in  the  mere  belief  of  a  God,  a  heaven, 
and  a  hell. 

To  overlook  the  amazing  scene  of  Divine  intelli- 
gence, as  exhibited  in  the  human  s>stem,  or  to  con*» 
siderit  as  beneath  our  notice,  marks  a  weak  and  un- 
discriminating  mind,  if  it  be  not  a  characteristick  of 
impiety.  The  man,  who  disregards  the  visible  dis- 
plays of  infinite  Wisdom,  or  who  neglects  to  investi- 
gate them  when  opportunity  offers,  acts  as  if  he  con- 
sidered himself  already  possessed  of  a  suificient 
portion  of  intelligence,  and  stood  in  no  need  of  such 
sensible  assistances  to  direct  his  co;  ceptions  of  the 
Creator.  Pride  and  false  conceptions  of  the  nature 
and  design  of  true  religion,  frequently  lie  at  the  foun- 
dation of  all  that  indifference  and  neglect;  with  which 
the  visible  works  of  God  are  treated,  by  those  who 
make  pretensions  to  a  high  degree  of  spiritual  at- 


SERMON   XVI.  21  J 

tamments.  The  truly  pious  man,  will  trace  with 
wonder  and  delight,  the  footsteps  of  his  Father  and  his 
God,  wherever  they  appear  in  the  variegated  scene 
of  creation  around  him,  arid  will  be  filled  with  sor- 
rov^  and  contrition  of  heart,  that  amidst  his  excur- 
sioflB  and  solitary  walks,  he  has  so  often  disregarded 
the  works  of  the  Lord,  and  the  operation  of  his 
hands. 

These  remarks  are  made,  for  the  purpose  of  em- 
ulating professed  Christians  to  expand  their  concep- 
tions, and  enable  them  to  take  large  and  comprehen- 
sive views  of  the  perfections  and  the  providence  of 
the  Almighty.  It  is  much  to  be  regretted  that  so 
many  members  of  the  Christian  Church,  are  absolute 
strangers  to  such  studies  and  contemplations;  while 
the  time  and  attention  that  might  have  been  devoted 
to  such  exercises,  have,  in  many  cases,  been  usurped 
by  the  most  grovelling  affections,  by  foolish  pursuits, 
and  slanderous  conversation.  But  shall  the  most 
trifling  occurrences  be  deemed  worthy  of  attention, 
and  occupy  much  of  our  precious  time,  and  shall 
the  mighty  acts  of  the  Lord,  and  the  visible  wonders 
of  his  power  and  wisdom,  be  thrown  completely  into 
the  shade?  To  survey  with  an  eye  of  intelligence, 
the  wide  extended  theatre  of  the  Divine  operations; 
to  mark  the  agency  of  the  eternal  Mind  in  every 
object  we  behold,  and  in  every  movement  within  us 
and  around  us,  are  some  of  the  noblest  attainments 
of  the  rational  soul;  and^  in  conjunction  with  every 
other  Christian  study  and  acquirement,  tend  to  make 
the  man  of  God  perfect,  and  thoroughly  furnished 
unto  every  good  work.  By  such  studies  we  are,  in 
some  measure,  assimilated  to  the  principalities  above, 
whose  powers  of  intellect  are  ever  employed  in  such 
investigations ;  and  are  gradually  preparing  for 
bearing  a  part  in  their  immortal  hymn,  Great  and 
marvellous  are  thy  works,  Lord  God  Almighty ;  just 
and  true  are  thy  ways,  thou  King  of  Saints.  Thou 
art  worthy  to  receive  glory,  and  honour,  and  power. 


216  *  SERMON    XVI. 

for  thou  hast  created  all  things,  and  for  thy  pleasure 
they  are  and  were  created.* 

5th.  This  subject  suggests  the  importance  of  daily 
preparation  for  death,  and  should  awaken  our  atten- 
tion to  the  vast  concerns  of  immortality.  Our  bodies 
must  return  to  the  common  mass  of  their  original 
clay;  and  our  souls  enter  the  invisible  world.  And 
the  voice  of  wisdom  calls  to  us,  to  prepare  for  the 
change  which  is  before  us,  and  which  may  be  very 
near :  Beings,  accountable  to  God  as  we  are,  de- 
signed for  immortality,  shortly  to  be  removed,  and 
insecure  of  another  day,  should  be  making  constant 
preparations  for  our  departure  and  entrance  upon 
another  state  of  existence. 

And  in  the  view  of  human  frailty,  nothing  can 
appear  more  reasonable  than  daily  prayer.  How 
does  it  become  us  to  abound  in  ejaculations  to 
the  Framer  and  Preserver  of  our  bodies,  and  the 
Father  of  our  spirits  ?  Would  a  man  who  believed 
this  day  to  be  his  last,  neglect  to  call  upon  God  ? 
Would  he  go  forth  into  the  business  and  company  of 
the  world  without  directing  a  thought,  or  addressing 
a  petition  to  him.'*  And  indeed  no  man  knows  on 
any  day,  but  that  it  may  be  his  last.  Every  one, 
then,  on  each  morning,  ought  to  commend  himself  to 
God's  protection,  through  the  day,  to  walk  in  his 
fear ;  and  at  evening  should  not  dare  retire  to  rest, 
till  he  confess  his  sins,  acknowledge  the  manifold 
benefits  of  the  day,  and  invoke  the  Divine  blessing 
through  the  night.  Every  thmg  around  us,  and  all 
the  circumstances  of  our  being,  call  upon  us  to  pray 
without  ceasing.  We  have  the  sentence  of  death  in 
ourselves.  Our  frame  declares  its  own  frailty,  and 
predicts  its  own  dissolution.  From  our  own  selves 
we  are  taught  the  most  interesting  lessons,  and  derive 
the  most  impressive  exhortations.  We  are  fearfully 
made. 

*  This  part  of  the  discourse  is  chiefly  selected  from  the  Christian   Philo- 
sopher. 


SERMON    XVI.  2'K 

if  we  hearken  not  to  the  solemn  hmguage  of  our 
own  frail  bodies,  to  the  precepts  of  weakness  and  pain, 
of  sickness  and  decay,  what  admonitions  would  com- 
mand our  attention,  and  impress  our  minds  ?  How 
unaccountable  is  the  stupidity  of  mortals !  They- 
complain  of  infirmities,  and  groan  under  pains ;  but 
do  not  realize  that  they  must  die,  must  pass  ta 
another  world,  and  there  be  rewarded  according  to 
the  deeds  done  in  the  body.  And  how  easy  for  that 
Power  which  made  our  wonderful  frame,  to  cause 
its  dissolution.  The  air  and  food  essential  to  Hfe, 
may  become  the  means  of  death.  When  in  our  full 
strength,  we  are  receiving  the  richest  nourishment 
and  stimulous  to  promote  vigour  and  activity,  the^e 
may  only  serve  to  feed  and  render  fatal  some  fever, 
and  render  our  bodies  richer  food  for  worms.  Innu- 
merable unseen  dangers  surround  us  ;  and  our  whole 
frame  is  liable  to  the  attack  and  arrest  of  death. 
Notwithstanding  all  our  circumspection  to  prevent 
diseases,  and  our  most  vigilant  exertions  to  promote 
health,  we  die ;  unless  the  Lord  continually  watch 
and  defend  all  the  springs  of  life.  The  king  of  ter- 
rours  has  thousands  of  avenues  to  enter  our  clayey 
tabernacle,  and  myriads  at  his  command  continually 
armed  with  the  weapons  of  death.  Moreover, 
nothing  but  Omnipotence  can  secure  us  one  moment 
from  his  fatal  arrest,  or  prevent  any  one  of  his  legions 
from  discharging  some  of  his  deadly  instruments 
which  they  hold  continually  levelled  at  our  hearts. 
We  are  constantly  as  dependent  on  God  for  the  con- 
tinuance of  life,  as  we  were  for  our  first  breath.  Then 
may  our  great  concern  be  to  prepare  for  death,  and 
for  a  glorious  immortality. 

6tho  If  we  are  wonderfully  made  in  regard  to  oUr 
present  frame,  we  may  infer,  that  the  bodies  of  the 
righteous  in  the  resurrection  will  be  incomparably 
glorious.  When  they  shall  be  raised,  they  will  be 
so  much  changed  in  th§ir  constitution,  as  to  wear,  in 
Various  respects,  an  entirely  new  character.     They 

28 


2 18  SERMON    XVI. 

will  be  incorruptible  immortal  bodies,  when  this 
corruptible  shall  have  put  on  incorruption  ;  and  this 
mortal,  immortality.  As  they  will  serve  God  day  and 
night  in  his  temple,  so  they  will  be  raised  in  power, 
and  endued  with  faculties  suited  to  the  never  ceasing 
employments  and  enjoyments  of  the  heavenly  world. 
Moreover,  at  the  resurrection  they  will  be  arrayed 
in  glory  and  beauty.  The  Saviour  will  change  their 
vile  bodies,  and  fashion  them  like  unto  his  glorious 
body.  When  the  Archangel  shall  sound  his  trump, 
in  the  twinkling  of  an  eye  the  earth  will  heave; 
tombs  disclose;  and  myriads  of  spiritually  arrayed 
forms,  bright  as  the  sun,  arise  and  ascend  to  heaven. 
Are  believers  often  affected  in  view  of  their  frail, 
perishable  bodies  .'*  \S  hat  consolation !  How  sublime, 
how  delightful  the  doctrine  of  the  resurrection !  The 
future  glory  of  these  animal  frames,  when  changed 
into  spiritual  bodies,  will  exceed  the  utmost  concep- 
tions of  human  imagination.  They  will  be  exalted, 
adorned,  and  enraptured  as  suitable  mansions  for 
glorified  spirits.  Though  our  mortal  frames  are  a 
subject  of  interesting  contemplation,  yet  how  infe- 
riour,  compared  to  their  future  incorruptible,  immor- 
tal, and  spiritual  attributes.  The  constitution,  ar- 
rangement, and  qualities  of  glorified  bodies,  will 
doubtless  be  truly  delightsome,  astonishing,  and  in- 
conceivably glorious.     Amen. 


SERMON  XVIL 

TRUE    RELIGION    ALL    IMPORTANT. 


Isaiah  xx.  20. 


For  the  bed  is  shorter  than  that  a  man  can  stretch  himself 
on  it^  and  the  covering  narrower  than  that  he  can  wrap 
himself  in  it. 

IVlANKIND  are  subjects  of  the  highest  prosperity 
and  affluence,  and  of  the  lowest  depths  of  adversity 
and  poverty.  Uniformity  is  by  no  means  the  com- 
mon lot  of  the  human  race;  but  diversity  and  contriast 
are  peculiarities  as  it  respects  the  condition  of  man. 
There  are  not  only  the  high  and  low,  rich  and  poor, 
bond  and  free ;  but  innumerably  varied  and  diversi- 
fied are  their  situations  and  circumstances.  Through 
the  journey  of  life,  some  make  use  of  a  beautiful  and 
elegant  cane ;  whilst  others  are  assisted  by  an  old 
and  crooked  staff.  Some  are  cheered  with  the  en- 
joyment of  a  comfortable  degree  of  health  all  their 
days;  and  others  are  scarcely  ever  exempt  from 
disease.  Some  live  in  great  style  as  it  respects  their 
houses,  furniture,  and  equipage;  but  others  have 
their  residence  in  an  uncomfortable  hut,  and  scarcely 
obtain  the  necessities  of  life.  Dives  fared  sumptu- 
ously every  day,  while  Lazarus  enjoyed  but  few  of 
the  good  things  of  this  present  world.  But  whether 
mankind  in  their  pilgrimage  state,  travel  a  road  com- 
paratively smooth  and  pleasant,  or  rough  and  un- 
pleasant, they  soon  are  entombed  in  the  silent  grave; 
their  bodies  intermingled  with  the  common  dust,  and 
their  souls  in  a  world  of  spirits.  Hence,  the  manner 
of  our  journeying  through  this  vale  of  tears,  is  of  little 
importance,  compared  with  our  future  destiny ;  our 


tilO  SEBMON    XV 11*. 

eternal  hoitte.  The  words  of  the  text  are  a  prover- 
bial saying;  and  their  most  literal  meaning  or  import 
is  expressive  of  a  state  of  difficulty,  of  uneasiness 
and  distress.  When  a  bed  is  too  short,  a  person 
cannot  lay  at  his  ease  ;  but  is  perplexed  in  the  hours 
of  rest.  When  the  covering  is  too  narrow,  he  is 
exposed  to  the  severities  of  a  cold  night.  The  moral, 
or  lesson  of  instruction  to  the  Jew8,was  to  teach  them 
that  their  confederacy  with  the  Egyptians,  could  not 
defend  them  against  the  Assyrians  and  Chaldeans; 
ikor  could  their  numbers  and  fortifications  detend 
them  against  the  Romans,  when  God  should  forsake 
them  and  become  their  enemy.  Neither  could  their 
temple,  altar,  sacrilices.  nor  Pharisaical  righteousness 
recommend  them  to  his  favour,  as  long  as  they  re- 
jected Christ,  For  the  bed  is  shorter  than  that  a 
man  can  stretch  himself  on  it,  and  the  covering  nar- 
rower than  that  he  can  wrap  himself  in  it.  These 
words,  with  those  in  connexion,  in  a  figurative 
manner  convey  this  solemn  and  alarming  truth:  that 
there  are  certain  kinds  of  religion  which  are  essential- 
ly defective,  and  which  will  fail  those  w  ho  embrace 
them  in  the  great  day  of  trial  and  final  decision. 
Therefore,  thus  saith  the  J^ord  God,  Behold,  1  lay  in 
Zion  for  a  foundation,  a  Stone,  a  tried  Stone,  a  pre- 
cious corner  Stone,  a  sure  foundation :  he  that  be- 
lieveth  shall  not  make  haste.  Judo^ement  also  will 
I  lay  to  the  line,  and  righteousness  to  the^  plummet : 
and  the  hail  shall  sweep  away  the  reluge  of  lies,  and 
the  waters  shall  overflow  the  hiding  place.  And 
your  covenant  with  death  shall  be  disannulled,  and 
yoiir  agreement  with  hell  shall  not  stand;  when  the 
overflowing  scourge  shall  pass  through,  then  ye  shall 
be  trodden  down  by  it.  From  the  time,  that  it  goeth 
/orlh,  it  shall  take  you  :  for  morning  by  morning  shall 
it  pass  over,  by  day  and  by  night:  and  it  shall  be  a 
vexation  only  to  understand  the  report.  For  the  bed 
is  shorter  than  that  a  man  can  stretch  himself  on  it, 
and  the  covering  narrower  than  th^t  he  can  wrap 


SERMON  xvir.  221 

himself  in  it.  In  the  illustration  of  this  subject  it  is 
my  design  to  bring  to  view  some  of  those  kinds  of 
reliffion,  that  are  founded  not  on  a  sure,  but  false  foun- 
dation;  and  to  show  that  they  are  essentially  deficient, 
and  ruinous  to  the  soul.  Amongst  the  different  varie- 
ties and  sects  of  religion  in  the  world,  there  are  strictly 
but  two  kinds,  the  true  and  false.  The  one  will  support 
a  man  in  the  solemn  and  trying  hour  of  death,  and  lead 
to  joys  on  high  ;  but  the  other  then  forsakes  the  soul, 
when  it  is  destroyed  suddealy,  and  that  without 
remedy.  But  to  descend  to  particulars ;  I  would 
observe  in  the  first  place,  that  infidelity  is  a  religion 
which  is  essentially  defective,  and  which  will  fail 
those  who  embrace  it  in  the  great  day  of  trial  and 
final  decision.  By  infidelity,  is  meant  deism  ;  or  a  re- 
jection of  the  Saviour,  as  the  only  Mediator  between 
God  and  man,  and  as  the  only  possible  way  of  salva- 
tion. Persons  of  this  description,  glory  in  the  light 
of  nature  as  being  sufficient  to  lead  to  a  true  behef 
and  to  exalted  views  of  the  being  and  perfections  of 
God,  and  to  teach  all  those  ways  which  are  necessary 
to  glorify  him.  "  But  through  the  depravity  of  the 
human  heart,  and  the  consequent  blindness  of  the 
mind,  where  mankind  have  been  left  to  nature's  light, 
they  have  formed  strange  ideas  concerning  ajGod, 
and  their  worship  has  been  a  scene  of  folly  and 
madness,  of  most  degrading  infatuation.  Some  have 
been  content  with  a  god  of  clay ;  others,  of  wood. 
Some  have  had  a  silver  god ;  and  others  have  had 
one  formed  of  gold.  Creatures  have  been  worshipped 
as  the  Creator,  and  natural  objects  have  been 
adored  as  Deity.  But  how  essentially  defective  such 
views  and  service  ?  How  abominable  in  the  siaht  of 
a  holy  God,  and  how  degrading  to  man,  considered 
as  a  rational  and  immortal  being  .-^  Surely  nature's 
light  is  become  darkness  in  consequence  of  our 
apostacy.  It  leads  none  of  the  human  race  to  know, 
to  love,  and  serve  the  true  God ;  but  all  pursue  their 
own  vain  imaginations,  and  their  foolish  heart  is  most 
strangely  darkened. 


222  SERMON    XVII. 

But  let  the  deist  have  the  light  of  divine  revelation; 
let  him  have  the  Bible  in  his  hand,  and  form  consistent 
and  exalted  views  of  the  character  and  designs 
of  God.  Is  he  not  now  built  on  a  rock,  and  not  on 
a  sandy  foundation?  No ;  for  when  he  knows  there 
is  a  God,  he  glorifies  him  not  as  God  And  as  to  the 
sins  of  his  heart  and  life,  reason  is  insufficient  to  lead 
him  to  true  repentance ;  and  the  influence  of  the 
Holy  Spirit  he  resists,  and  denies  its  necessity.  To 
godly  sorrow,  and  that  repentance  which  is  unto  sal- 
vation, he  is  an  entire  stranger;  and  that  he  is  a 
transgressor,  not  only  the  word  of  God,  but  his  own 
conscience  bears  witness.  And  when  stung  with 
guilt,  and  alarmed  at  his  condition,  he  denies  the 
Lord  Jesus;  and  there  is  none  other  name  under 
heaven,  given  amongst  men  whereby  we  can  be 
saved.  When  the  law  condemns,  of  the  gospel  he 
is  ashamed.  To  what  then  can  his  hope  be  com- 
pared, except  to  that  of  the  hypocrite's,  which  per- 
isheth  ?  Shall  we  say,  he  hopes  for  pardon  on  the 
account  of  repentance  ?  But  infidelity  is  opposed 
to  a  penitent  life,  and  makes  its  boast  and  glory  in  a 
self-justifying  spirit.  Notwithstanding  sin  has  entered 
the  world,  and  death  by  sin ;  and  death  has  passed 
upon  all  men,  for  that  all  have  sinned.  But  the  ad- 
vocates for  deism  may  reply,  We  have  made  a  cove- 
nanf  with  death,  and  with  hell  are  we  at  agreement. 
Alas!  how  has  the  hour  of  death  blasted  the  expec 
tations  of  thousands ;  and  too  late  convinced  them, 
that  their  hopes  and  confidence  were  a  most  delusive, 
and  wretched  dream.  Reason  is  too  short ;  in  its 
greatest  extent,  it  is  far  too  narrow  to  point  out  to  a 
world  lying  in  wickedness,  the  road  to  heaven  and 
way  of  salvation.  Those  who  reject  divine  revela- 
tion as  the  only  sure  way  of  eternal  life,  do  frequently 
have  their  minds  distressed,  and  they  have  no  effi- 
cient comforter.  In  vain  do  they  attempt  to  make 
their  beds  smooth  and  easy;  for  they  frequently 
lie  down  on  their  pillows  with  anguish  in  their  souls. 
All  the  covering  which  they  can  frame  to  hide  their 


SERMON   XVII.  223 

guilt,  is  no  better  than  fig-leaves ;  for  the  eye  of  om- 
niscience searches  them  through  and  through.    And 
says  the  Saviour,  Ye  will  not  come  to  me,  that  ye 
might  have  life.      He  adds,  Whosoever,  therefore, 
shall  be  ashamed  of  me  and  of  my  words,  in  this 
adulterous  and  sinful  generation,  of  him  also  shall 
the  Son  of  man  be  ashamed,  when  he  cometh  in  the 
glory  of  his  Father,  with  the  holy  angels.     And  who- 
soever shall  deny  me   before  men,   him  will  1  also  • 
deny,  before  my  Father  which  is  in  heaven.     If  the 
eyes  of  unbelievers  were  not  shut  against  the  word 
of  God,  how  would  such  alarming  declarations  of 
the  Redeemer  make  them  shudder,  and  cause  their 
hearts  to  quake  for  fear !  Now  they  hear  the  voice  of 
mercy,  and  yet  refuse  that  salvation  which  was  the 
purchase  of  a  Saviour's  death.  But  when  they  hear  the 
voice  of  the  Archangel,  will  not  their  religion  appear 
essentially  defective,  and  fail  them  as  a  false  refuge 
in  the  great  day  of  trial  and  final  decision? 

2d.  Morality,  considered  as  the  essence  and  foun- 
dation of  religion,  is  essentially  defective,  and  will 
not  be  able  to  stand  the  test  before  the  judgement 
seat  of  Christ.  The  morahst,  perhaps,  would  divide 
his  religion  into  external  and  internal.  External 
morality  relates  to  the  outward  conduct  of  man 
towards  man,  and  to  the  refraining  from  open  impiety 
towards  God.  Thus  we  see  some  w  ho  are  civil,  cour 
teous,  and  upright  in  their  daily  deportment,  and 
whose  tongues  are  not  ready  to  revile  others ;  nei- 
ther are  they  the  instruments  of  profanity.  They  not 
only  are  free  from  injustice,  intemperance,  and  irre- 
ligion,  but  they  are  amiable  and  engaging  in  their 
manners.  Instead  of  wrangling,  reproaches,  and 
contentions,  they  lead  peaceable  and  quiet  lives. 
Perhaps  they  are  hospitable  and  charitable,  conde- 
scending and  forbearing,  and  even  ornaments  to 
society.  Moreover,  they  may  turn  their  attention  to 
what  is  internal;  may  guard  against  violent  anger; 
against  a  spirit  of  hatred,  envy,  and  jealousy ;  and' 


224  SERMON  xvn. 

may  cultivate  those  dispositions  which  are  generous^ 
humane,  and  magnanimous.  And  O,  that  such 
virtues  were  more  general,  and  that  they  might 
abound  in  all.  They  would  appear  the  most  interest- 
ing and  their  beauty  shine  in  the  most  lively  colours:^ 
if  we  should  only  contrast  the  detbrmities  of  immo- 
rality and  ungodliness.  But  is  not  such  a  religion 
complete  ?  Is  it  essentially  defective,  and  insufficient 
•  to  crown  mortals  with  a  glorious  immortality  ?  Hear 
the  declaration  of  eternal  truth :  Except  a  man  be 
born  again,  he  cannot  enter  into  the  kingdom  of 
God.  Now  the  one  who  takes  morality  as  a  sub- 
stitute for  the  renovating  influences  of  the  Holy 
Spirit ;  and  who  trusts  in  it  as  the  foundation  of  his 
hopes  and  salvation,  is  a  stranger  to  the  renewing 
grace  and  pardoning  mercy  of  God ;  and  like  Nico- 
demus,  wonders  How  can  these  things  be.  If  a 
person  see  not  the  plague,  the  awful  depravity  of  his 
own  heart,  and  feel  himself  in  a  state  of  alienation 
and  apostacy  from  God,  he  will  seek  to  be  justified 
by  works  and  not  by  grace.  But  compared  with  the 
divine  law,  how  is  the  religion  of  any  man  too  short, 
too  narrow,  and  essentially  defective.  How  must 
uneasiness  and  distress  seize  the  soul,  when  it  con- 
siders the  solemn  denunciation.  Cursed  is  every  one 
that  continueth  not  in  all  things  written  in  the  book 
of  the  law  to  do  them.  The  moralist  walks  in  his 
own  light,  and  not  according  to  the  light  of  the 
o-ospel.  He  may  have  a  lively  imagination,  but  still 
he  rejects  Christ  as  the  way,  the  truth,  and  the  life. 
Hear  the  saying  of  the  prophet,  Isaiah :  Behold,  all 
ye  that  kindle  a  fire,  that  compass  yourselves  about 
with  sparks ;  walk  in  the  light  of  your  fire,  and  in 
the  sparks  that  ye  have  kindled.  This  shall  ye  have 
of  my  hand,  ye  shall  lie  down  in  sorrow.  Then 
how  will  morality  fail  its  votaries  in  the  great  day  of 
trial  and  final  decision.  Perhaps  the  inquiry  will  be 
made.  Has  not  the  Saviour  abundantly  inculcated  all 
*he  duties  of  morahty ;  and  have  not  the  prophets 


SERMON  XVII;  "^2^' 

and  apostles  interwoven  it  in  all  their  writings? 
They  certainly  have,  and  every  minister  of  the  gos- 
pel ought  to  follow  their  example.  And  surely  it  is 
commendable  for  any  people  to  be  moral ;  but  they 
should  take  heed  and  beware,  that  they  do  not  neg- 
lect the  other  important  and  essential  duties  of 
Christianity.  The  deist  or  moraltst  may  say.  He  has 
a  full  belief  of  the  existence  of  a  supreme  Being.  To 
such  an  one  the  reply  of  St.  James  is  applicable : 
Thou  believest  there  is  one  God  ;  thou  doest  well : 
the  devils  also  believe  and  tremble.  Yes,  they  do 
more;  they  believe  that  Jesus  Christ  is  the  Son  of 
God,  and  the  only  possible  medium  of  salvation  for 
lost  man.  Morality  is  essential  in  order  to  a  Chris- 
tian walk ;  but  a  person  may  be  very  moral  and  not 
be  a  follower  of  Christ,  and  not  obtain  salvation. 
What  will  it  avail  to  honour  and  serve  men,  if  we  do 
not  honour  and  serve  our  God  and  Saviour,  Jesus 
Christ.-^  We  should  not  only  be  moral,  but  g6dly; 
and  our  chief  study  should  be  to  know  and  do  the 
will  of  our  Father,  which  is  in  heaven.  Unless  we 
become  reconciled  to  him,  and  be  his  servants 
through  the  light  of  the  gospel  and  the  renewing  of 
the  Holy  Ghost,  our  death-bed  will  be  anguish  to  oui* 
souls ;  our  entrance  into  the  invisible  world,  terrour 
and  dismay;  and  eternity  will  only  serve  to  render 
vour  existence  most  wretched. 

3d.  Knowledge,  or  any  natural  attainments  are 
entirely  insufficient  as  a  ground  or  means  of  obtain- 
ing the  favour  of  God,  and  as  a  rehgion  to  secure 
the  salvation  of  the  soul.  The  acquisition  of  useful 
knowledge  is  both  the  privilege  and  duty  of  man. 
And  so  far  as  any  have  opportunities  of  acquiring 
worthy  attainments,  they  cannot  neglect  them  with- 
out contracting  guilt.  Activity  and  improvement 
should  appear  manifest  in  the  lives  of  those  who  are 
come  to  the  years  of  understanding ;  and  should  be 
a  witness  for  them,  to  testify  that  they  have  improved 
their  natural  talents.     Extensiv)^'' varied  are  the 

•4y 


226  SERMON  XVII. 

situations,  pursuits,  and  prospects  of  mankind  ;  but 
whatever  be  their  talents  or  privileges,  they  are  to 
improve  them;  or  they  will  fall  under  the  reproof  and 
condemnation  of  the  idle  and  slothful  servant.     And 
we  behold  some  whose  minds  are  refined,  their  man- 
ners polished,  and,  from  their  excellent  attainments, 
th^ir  station  is  elevated.     They  have  extensive  infor- 
mation in  those  things  which  respect  the  present  life, 
and  which  renders  them  agreeable  and  interesting 
companions,  and  useful  members  in  society.     More- 
over, the  minds   of   some  are  well   stored  with  a 
knowledge  of  the  Scriptures ;  and  their  reasonings 
concerning  the  important   doctrines  and  duties  of 
revelation  are  forcible  and  conclusive.     Such  knowl- 
edge and  attainments  are  truly  desirable, and  demand 
suitable  and  seasonable  attention.     Still  one  thing 
may  be  lacking,  which  will  render   all  essentially 
defective  in  the  last  decisive  day. 

A  saving  knowledge  of  the  true  God  may  be  want- 
ing, whom  to  know  aright  is  life  eternal.     Such  ac- 
quirements are  far  too  short,  compared  with  the  one 
thing  needful ;  and  a  covering  infinitely  too  narrow 
for  the  soul,  when  contrasted  with  the  spotless  robe 
of  Christ's  righteousness.     They  all  dwindle  into 
nothing  and  appear  mere  vanity,  in  comparison  with 
the  love  of  God  shed  abroad  in  the  heart.      The 
apostle  Paul  comes  directly  to  the  point,  when  he 
says.  Though  I  speak  with  the  tongues  of  men  and  of 
angels,  and  have  not  charity,  I  am  become  as  sound- 
ing brass  or  a  tinkling  cymbal.     And  though  I  have 
the  gift  of  prophecy,  and  understand   all  mysteries 
and  all  knowledge ;  and  though  1  have  all  iaith,  so 
that  I  could  remove  mountains,  and  have  not  charity, 
I  am  nothing.     And  though  I  bestow  all  my  goods 
to  feed  the  poor,  and  though  I  give  my  body  to  be 
burned  and  have  not  charity,  it  profiteth  me  nothing. 
Then  whatever  we  know,  or  whatever  we  do,  if  we 
have  not  been  translated  from  the  kingdom  of  sin 
and  satan,  and  brought  to  love  God  supremely,  and 


SERMON  XVII.  227 

walk  in  newness  of  life,  we  are  no  better  than  "whiten- 
ed sepulchres  which  are  filled  with  all  manner  of 
impurity.  Mankind  may  know  much,  and  do  much, 
and  for  which  they  are  worthy  of  respect  and  esteem 
among  their  fellow  men,  and  yet  be  wholly  destitute 
of  that  holiness  without  which  no  man  shall  see  the 
Lord,  or  be  able  to  stand  in  the  day  of  final  decision. 
4th.  The  manifestation  of  much  zeal  in  the  things 
of  religion,  for  a  time,  will  not  be  sufficient  to  give 
peace  in  a  dying  hour,  and  to  secure  the  everlasting 
rewards  of  the  righteous.  We  sometimes  behold 
persons  who  are  all  engagedness  in  the  things  of  re- 
ligion, and  whose  whole  souls  apparently  are  devoted 
to  the  cause  of  Christ.  Their  conversation  and 
walk  appear  marked  with  zeal  for  the  defence  of 
truth ;  and  like  David,  they  may  pray  seven  times  a 
day.  In  the  view  of  their  devoted ness  and  eminently 
pious  lives,  even  old  professors,  who  are  persevering 
Christians,  are  ashamed  of  themselves  and  their  defi- 
cient performances.  But.  suppose  such  persons 
draw  back,  and  forsake  all  their  religious  ways ;  and 
perhaps  lead  a  life  of  evident  insensibility  ?  What 
shall  we  conclude  concerning  persons  of  such  a 
character  ?  The  Saviour  has  said  concerning  such, 
No  man  having  put  his  hand  to  the  plough  and  look- 
ing back,  is  fit  tor  the  kingdom  of  heaven.  However 
serious  mitided  any  person  may  be ;  and  however 
animated  may  be  his  conduct  in  the  things  of  religion, 
if  he  persevere  not  in  the  ways  of  well-doing,  he  is 
essentially  defectiveT  His  piety  is  far  too  short,  and 
greatly  straitened.  Concerning  every  one  that 
turneth  back  from  attention  to  religious  duties,  the 
Lord  declares.  My  soul  shall  have  no  pleasure  in  him. 
Moreover,  the  scriptures  do  make  mention  of  seme, 
who  draw  back  unto  perditioFi.  'From  the  parable 
concerning  the  way-side  and  stony  ground  hearers  of 
the  word,  we  are  taught.  That  some  give  attention  to 
the  things  of  religion  for  a  while,  whose  hearts  are 
Bever  renewed  by  grace.     And  it  is  possible  for  such 


228  SlERMftN  XVi'l. 

to  go  great  lengths  both  in  their  feelings  and  in  th^ 
external  duties  of  religion,  and  yet  not  be  the  chil- 
dren of  God.  Persons  deceiving,  or  being  them- 
gielves  deceived,  may  engage  in  ail  the  active  forms 
of  religion, as  well  as  those  who  are  the  true  disciples 
of  Christ.  Where  a  good  work  is  begun  in  the  heart, 
such  an  one's  religion  is  not  for  a  week,  month,  or 
year,  but  for  life  ;  yea,  and  for  eternity.  Hence  we 
are  taught.  He  that  persevereth  unto  the  end,  the 
same  shall  be  saved.  To  forsake  evil  ways,  is  well ;; 
and  to  attend  to  external  duties,  is  well.  But  the 
question,  Whether  we  have  passed  from  death  unto 
life.'^  is  an  infinitely  important  one.  Unless  this  be 
the  case,  we  are  unprepared  for  a  dying  hour  and  to 
enjoy  the  company  of  the  blessed  for  eternity.  De^ 
lusion,  false  religion,  or  a  heated  imagination  is  tem- 
porary: and  the  end  is  uneasiness  and  distress.  But 
true  religion  is  peaceable,  permanent,  and  purifying; 
and  its  reward,  is  glory,  honour, immortality^  and  eter- 
nal life.  May  not  our  religion  be  like  the  morning^ 
cloud  ai%d  early  dew,  which  soon  pass  away.  May 
it  be  like  that  of  the  just,  which  groweth  brighter 
and  brighter  unto  the  periect  day ;  and  which  will 
be  perfected  until  the  (Jay  of  Jesus  Christ. 

REFLECTIONS. 

1st.  In  tlie  light  of  this  subject  we  may  s«e  how 
vain  are  all  our  attainments  and  enjoyments, if  we  em- 
brace a  false  religion.  What  will  it  avail  to  be  sur- 
rounded with  friends  and  relatives,  to  be  raised  to 
eminence  on  the  account  of  abilities  and  qualifica- 
tione,  and  to  be  crowned  with  prosperity  and  afflu- 
ence all  our  days,  if  we  live  without  God  and  a  wel! 
grounded  hope  in  the  world  ;  and  after  death,  be 
wretched  for  ever?  If  any  one  should  gain  the  whole 
world  and  lose  hi^  soul, would  he  be  a  gainer,or  rather 
would  he  not  be  an  infinite  loser?  Health  and 
^'ealth,  pleasure  and  honour,  refinement  and  gran- 
deur, are  mere  vanity  and  &nares  to  our  souls,  if  for 


SERMON  XV n>  229 

the  enjoyment  of  them,  we  be  deceived  respecting 
our  immortal  interests.  Whatever  may  be  our  at- 
tainments or  enjoyments,  we  are,  according  to  the 
trueimport  of  the  text,  poorand  wretched,  and  blind, 
and  naked,  if  we  obtain  not  the  pearl  of  great  price. 
Whatever  we  possess,  if  our  hearts  be  not  renewed 
by  grace,  and  our  sins  pardoned  through  the  blood  of 
Christ,  of  all  men  we  shall  be  the  most  miserable. 
But  mankind  may  be  poor,  be  deprived  of  many  of 
the  comforts  of  life ;  and  yet  come  short  of  durable 
riches,  of  a  heavenly  and  eternal  inheritance.  Pov- 
erty or  afflictions  are  of  no  avail  as  a  substitute  for 
genuine  religion,  nor  can  they  give  a  title  to  heaven. 
Whether  we  possess  or  enjoy  little  or  much  of  the 
good  things  of  this  hfe,  unless  Christ  be  formed  in  us 
the  hope  of  glory,  our  portion  must  be  with  the 
nations  that  forget  God. 

2d.  By  contrast  we  may  see,  that  goodly  are  the 
prospects  of  those  who  are  rich  in  faith,  though  poor, 
destitute,  and  afflicted  in  this  present  state,  in  the 
world  to  which  they  are  going,  sin,  nor  sorrow,  nor 
sighing  ever  enter;  but  joy  and  triumph  will  there 
for  ever  reign.  What  a  consolation  to  the  afflicted 
and  distressed,  who  can  entertain  the  cheering  hope 
that  death  will  for  ever  end  their  sorrows,  and  be  the 
gate  of  their  entrance  into  that  happy  place,  where 
are  joys  unspeakable  and  full  of  glory  !  Do  they 
now  vveep  on  the  account  of  sin  and  the  calamities 
of  life  ?  Shortly  they  will  rejoice,  and  join  in  the 
everlasting  praises  and  anthems  of  the  blessed.  What 
a  privilege,  what  an  unspeakable  blessing  !  that  those 
who  have  a  scanty  portion  here,  a  mere  subsistence 
mingled  with  a  few  comforts,  may  have  the  Lord  for 
their  reconciled  God,  and  heav^en  for  their  eternal 
home.  Yes,  and  they  who  abound  in  every  thing 
that  is  dear  under  the.sun,  if  they  set  their  affections 
on  things  above,  will  at  last  walk  the  golden  str^g^^, 
of  the  New-Jerusalem,  if  they  use  this  world  Qg  j^q^ 
abusing  it,  the  world  above  will  be  their  everlagt^jjo- 


230  SERMON    XVU. 

portion.  But  suppose  it  is  literally  true  concerning 
any  one,  that  the  bed  is  shorter  than  that  a  man  can 
stretch  himself  on  it,  and  the  covering  narrower,  than 
that  he  can  wrap  himself  in  it.  How  happy  for  that 
man  if  the  moral  or  figurative  import  of  the  words, 
be  not  applicable  to  him. 

3d.  We  may  conclude,  that  the  gospel  is  suited  to 
every  disposition  or  circumstance  in  life ;  and  calcu- 
lated to  render  all  who  embrace  it  happy.  Are  any 
of  peculiarly  tender  feelings  and  delicate  sensibility, 
and  are  they  timid  and  distrustful  of  themselves?  The 
influence  of  the  gospel  would  serve  to  establish  their 
minds  with  Christian  fortitude ;  and  render  their  fa.ith 
firm,  and  their  hopes  in  the  Lord  strong.  But,  are  at\y 
pained  with  insensibility  of  affection,  and  with  an  un- 
feeling and  sceptical  mind  ?  The  grace  aiid  mercy  of 
God  are  peculiarly  calculated  to  till  their  souls  with 
contrition-  and  to  awaken  them  to  all  that  is  endear- 
ing; or  interesting.  Through  the  light  of  the  gospel, 
the  morahst  may  have  all  the  moral  virtues  carried 
to  their  highest  perfection,  whilst  he  is  made  wise 
unto  salvation.  The  profane  and  profiignte  will 
become  moral  and  godly,  and  bless  the  Father  of  all 
mercies  for  all  their  comforts,  if  they  will  only 
hearken  to  the  voice  of  wisdom.  The  intemperate 
will  become  sober  minded,  and  lead  godiy  lives,  if 
they  resist  not  the  light  and  power  of  the  gospel.  The 
wandering  maybe  led  into  the  right  way;  and  the 
blind  receive  their  sight,  from  the  anointing  with  that 
eye  salve,  which  the  gospel  offers  freely.  Then  let 
us  not  be  deceived  in  concerns  of  the  utmost  impor- 
tance, by  fearing  to  come  to  the  light,  lest  our  deeds 
be  reproved.  Infinitely  better  to  have  our  sins  set  in 
order  continually  before  our  eyes,  whilst  in  time;  that 
we,  through  the  rich  grace  and  mercy  of  God,  may 
be  delivered  from  them  for  eternity.     JJmen. 


SERMON  XVIII. 

NEGLECT  OF  PRESENT  DUTY  THE  RUIN  OF  MAN. 


1  Kings  XX.  40. 
As  thy  servant  was  busy  here  and  tfiere,  he  was  gone. 

V  ARIOUS  and  deeply  interesting  are  the  instruc- 
tions of  the  sacred  oracles.  The  revelation  which 
God  has  given,  is  both  glorious  and  worthy  its  author; 
and  suited  to  the  state  and  condition  of  mankind. 
On  the  one  hand,  the  divine  character  is  exhibited 
in  all  its  glory  and  beauty ;  on  the  other,  that  of  man 
in  all  its  pollution  and  deformity.  The  great  design 
of  divine  revelation  is  the  glory  of  God,  and  the  sal- 
vation of  man.  But,  in  order  to  this,  we  may  see 
the  propriety  of  those  facts  being  recorded  of  the 
conduct  of  both  good  and  bad  men;  of  the  faithful 
and  unfaithful,  and  all  their  varied  circumstances,  to 
be  a  terrour  to  evil  doers,  and  for  the  praise  of  them 
that  do  well.  Hence,  a  passage  of  scripture  seem- 
ingly indifferent  in  itself,  by  its  connexion  becomes 
momentously  interesting. 

The  words  of  the  text  are  the  account  of  a  man's 
negligence,  which  cost  his  life.  The  connexion,  is 
solemn  and  instructive.  And  a  certain  man  of  the 
sons  of  the  prophets,  said  unto  his  neighbour  in  the 
word  of  the  Lord,  Smite  me.  I  pray  thee.  And  the 
man  refused  to  smite  him.  Then  said  he  unto  him, 
Because  thou  hast  not  obeyed  the  voice  of  the  Lord, 
Behold,  as  soon  as  thou  art  departed  from  me,  a  Ion 
sh  ill  slay  thee.  And  as  soon  as  he  was  departed 
fro  n  him,  a  lion  found  him  and  slew  him.  Then  he 
found  another  mm,  and  said,  Smite  me,  i  pray  thee 
And  the  man  smote  him,  so  that  in  smiting  he  wounded 


232  SERMON  xviii. 

him.  So  the  prophet  departed,  and  waited  for  th^ 
king  by  the  way,  and  disguised  himself  with  ashes 
upon  his  face.  And  as  the  king  passed  by,  he  cried 
unto  the  king ;  and  he  said,  Thy  servant  went  out  into 
the  midst  of  the  battle,  and  behold,  a  man  turned 
aside  and  brought  a  man  unto  me  and  said,  Keep 
this  man :  if  by  any  means  he  be  missing,  then  shall 
thy  life  be  for  his  life,  or  else  thou  shalt  pay  a  talent 
of  silver.  And  as  thy  servant  was  busy  here  and 
there,  he  was  gone.  And  the  king  of  Israel  said 
unto  him.  So  shall  thy  judgement  be,  thyself  hast  de- 
cided it.  And  he  hasted  and  took  the  ashes  away 
from  his  face;*  and  the  king  of  Israel  discerned  him, 
that  he  was  of  the  prophets.  And  he  said  unto  him, 
Thus  saith  the  Lord,  Because  thou  hast  let  go  out  of 
thy  hand  amanswhoml  appointed  to  utter  destruction, 
therefore  thy  life  shall  go  for  his  life,  and  thy  people 
for  his  people. 

By  this  account  we  are  taught,  that  to  be  busy 
about  remote  concerns,  to  the  neglect  of  immediate 
duty,  proves  the  destruction  of  man.  The  subject 
may  be  illustrated  with  great  variety  for  our  present 
and  future  well-being. 

1st.  As  it  respects  the  various  evils  of  civil  life, 
the  true  reason  to  be  assigned,  is,  that  mankind  are 
so  much  busied  in  concerns  remote  from  their  present 
duty.  Society  is  burdened  by  manifold  evils,  be- 
cause so  many  are  busy  here  and  there ;  and  for  the 
greater  part  of  their  time,  and  the  chief  part  of 
their  conduct,  no  satisfactory  account  can  be  given. 
Mankind  are  generally  busied  about  something ;  and 
if  it  be  not  for  good,  it  must  be  for  ill.  Those  pur- 
suits which  cannot  be  for  the  benefit  of  individuals 
and  community,  must  be  for  their  injury.  And  to 
turn  aside  but  one  step  from  what  is  consistent  with 
known  duty,  is  to  enter  a  course  which  may  end  in 
lasting  disgrace  and  infamy.  When  the  mind  is  not 
employed  with  subjects  which  relate  to  immediate 
duty,  a  person  is  peculiarly  exposed  to  temptatioir- 


SERMO.N'  XVIII.  •  233 

To  be  busy  here  and  there,  by  spending  much  of 
our  tiine  in  loitering  or  frivolous  pursuits,  is  to  be  in 
danger  of  some  destructive  vice;  of  intemperance, 
profanity,  theft,  or  lasciviousness:  and  to  an  unfeel- 
ing mind  and  abandoned  life.  Would  all  be  occu- 
pied in  some  of  the  varied  duties  of  life,  how  quickly 
would  bitter  animosities,  and  painful  and  lasting 
contentions  have  an  end.  Why  are  our  prisons  filled 
with  malefactors.'^  Because  many  are  busy  here  and 
there,  contemplating  schemes  to  which  duty  does 
not  call,  and  inventing  projects  which  are  not  their 
true  interest.  Forgery  and  robbery  so  often  take 
place  on  the  account  of  some  who  would  be  busy, 
but  not  in  some  honest  calling.  Why  are  locks  ne- 
cessary? For  fear  that  some  would  be  busy  here 
and  there,  from  motives  foreign  from  present  duty. 
The  same  reasoning  will  account  for  the  conduct  of 
duelists.  Would  the  person  on  the  gallows  assign 
the  true  reason  and  first  cause  how  he  came  to  as- 
cend the  scaffold  to  be  a  spectacle  for  the  world,  he 
w  ould  tell  us  he  first  embarked  in  some  trivial  pur- 
suits, aside  from  the  path  of  duty;  and,  persisting 
in  this  course  by  a  climax  of  vices,  he  is  suspended 
between  the  heavens  and  earth.  Murder,  at  first, 
was  far  from  his  intentions;  his  soul  even  shuddered 
at  the  thought  of  a  profligate  life,  and  of  abandoned 
and  desperate  attempts.  How  varied  the  vices  and 
evils  of  this  present  world !  But  to  be  busy  about 
remote  concerns  to  the  neglect  of  immediate  duty, 
proves  the  destruction  of  man  in  his  present  state, 
as  it  respects  the  various  evils  of  social  and  civil 
life. 

2d.  Negligence  and  trivial  pursuits,  instead  of 
industry  and  economy,  cause  many  to  live  in  the 
want  of  the  conveniences  of  life.  Earthly  good 
things  must  not  be  accounted  our  chief  portion,  as 
they  are  only  the  temporal  blessings  of  heaven.  Still 
no  person  of  reflection  can  be  insensible  how  desi" 
ifable  and  necessary  they  are  in  this  life,  both  for 

30 


234  .  SERMON  XVIII. 

usefulness   and   comfort.     Although   they   are   only 
temporal  gilts,    yet  they  are  essential  for  our  sub- 
sistence and  for   the  support  of  society.      Hence, 
then,  we  are  not  only  to  desire  them ;  but  to  labour, 
and   by  all   prudent  means,   endeavour  to  procure 
them.     In  time  of  health  property  is  desirable,  that 
we  may  have  a  competence;  bear  our  part  in  the 
support  of  religious  institutions,  and  contribute  to 
the  support  of  the  poor  and  needy,  and  to  the  ne- 
cessities oi  the  sick  and  distressed.     And  how  cul- 
]>able  must  that  person  be,  who  by  idleness  or  pro- 
digality, has  refjdered  himself  unable  to  discharge 
such  offices  of  humanity.     Sin  lieth  at  the  door  of 
him  Avho  will  he  busy  here  and  there,  in  pursuits  re- 
mote and  inconsistent  with  his  worldly  interest.     If 
the  time  and  means  for  accumulating  earthly  goods 
be  mispent,  how  can  we  c  omply  with  the  kind  ex- 
hortation, Make  to  yourselves  friends  of  the  mam- 
mon of  unrighteousness.'*     Without  the  means  of  re- 
lieving  the  necessities  of  the  afflicted,  how  can  we 
succour  them.'*     To    endure  a  distressing  and  lin- 
geiing sickness,  or  to  bear  the  infirmities  peculiar  to 
old  age,  and  at  ihe  same  time  to  be  destitute  of  the 
comforts  and  aids  requisite  to  such  a  state,  through 
former  indolence  or  extravagance,  must  fill  the  mind 
wiHi  keen  reflection  and  painful  reproaches.    Youth 
is  the  season  peculiarly  favourable  to  a  preparation 
and  beginning,  to  accumulate  the  varied  blessings 
of  life.     But  parents,   who   are  the  instruments  of 
bringing  their  children  into  the  world,  are  bound  to 
make    suitable   provision   for   their   several   wants. 
Hence  says  the  apostle  Paul,  The  children  ought 
not  to  lay  up  for  the  parents,  but  the  parents  for  the 
children.     Instead  of  this,  however,  we  behold  some 
profusely    squander  wealth,    and  waste    their   for- 
tunes; and  others,  who  are  too  indifTerent  to  exert 
themselves  for  their  children's  welfare.     They  are 
busy  here  and  there;  but  their  daily  employments 
are  wholly  incompatible  with  the  peace  and  pros- 


SERMON  XVIII.  235 

perity  of  their  families.  How  should  a  parent's 
heart  be  pained  at  the  thought  of  having  his  children 
dependant  on  others  for  support,  when  his  own  mis- 
conduct is  tlie  chief  cause  of  such  dopendance. 
Then  may  industry  and  economy  witness  our  con- 
duct; that  negligence,  indolence,  and  trivial  pursuits 
may  not  cause  us  to  live  in  the  want  of  the  comforts 
and  conveniences  of  life,  and  prove  the  ruin  of  our 
interests  as  it  respects  the  temporal  blessings  of 
heaven. 

3d.  Mental  improvement  forbids,  that  we  be  busy 
about  remote  concerns,  to  the  neglect  of  immediate 
duty.  It  depends  upon  our  own  exertions,  whether 
our  minds  be  employed  in  treasuring  up  trivial  and 
vain  ideas,  or  those  which  are  interesting  and  useful. 
Some  are  busy  here  and  there  in  the  pursuit  of 
knowledge,  which  cannot  benefit  themselves  nor 
others,  instead  of  that  which  is  worthy  to  be  remem- 
bered and  communicated.  But  how  important  that 
the  several  faculties  of  the  mind,  be  exerted  on 
subjects  suited  to  thedignity  of  its  rational  nature,  that 
sensual  and  sinful  thoughts  be  not  intruding.  Youth 
is  the  season  peculiarly  lavourable  to  mental  improve- 
ment; for  then,  with  the  growth  of  the  animal  frame, 
the  mind  is  capable  of  the  greatest  expansion.  If 
this  precious  season  be  unimproved,  the  intellectual 
nature  must  sustain  a  loss  which  no  future  exertions 
can  possibly  retrieve.  Then  may  diligence,  and 
a  seasonable  attention  to  study  and  reflection,  refine 
the  mind  and  enlarge  the  understanding.  Let  virtu- 
ous principles  and  habits  be  instilled  into  the  minds  of 
children,  lest  they  indulge  in  those  that  are  vicious. 
The  mind  that  is  uncultivated,  like  a  field,  is  liable 
to  be  overgrown  with  thoriis  and  briers ;  which,  when 
deeply  rooted  and  wide  spread,  can  scarcely  be  erad- 
icated. May  ouradorniiig  be  that  of  the  inner  man, 
th^t  the  mental  powers  be  invigorated  and  bright- 
ened, and  not  stupified  and  darkened. 

4th.  Mankind  should  not  be  busy  about   remote 


:3^ 


bERMO^    XV'iil. 


concerns,  to  the  neglect  of  present  dutt,  lest  thef 
insensibly  fall  into  a  state  of  skepticism  and  infidel- 
ity. Errour  is  calculated  to  bewilder  the  mind,  and 
fijradually  to  efface  the  impressions  of  truth.  For 
this  reason,  young  persons  should  avoid  the  reading 
of  books  of  infidelity  as  they  would  the  poison  of 
asps;  and  they  should  turn  away  from  skeptical  con- 
versation as  from  an  adder,  that  would  bite  them. 
The  allurements  of  falsehood  under  the  appearance 
of  truth,  whether  from  satan  or  his  agents,  will,  in  the 
end,  bite  like  a  serpent  and  sting  like  an  adder.  But 
we  are  apt  to  be  deceived  and  embrace  delusions, 
when  in  quest  of  that  knowledge  which  edifieth  not.^ 
but  puffeth  up.  Would  we  conscientiously  and  pray- 
erfully seek  for  truth  as  for  hidden  treasures,  we 
should  be  alarmed  at  the  appearance  of  falsehood 
and  delusion,  and  contend  for  the  faith  once  delivered 
to  the  saints.  To  be  busy  here  and  there,  by  reading 
books,  or  hearing  conversation,  which  is  unprofitt;blc 
and  iiiconsistent  with  immediate  duty,  is  one  step 
towards  fatal  delusion.  Tlie  conversation  of  that 
company  which  would  treat  with  levity  the  gospel  of 
Christ,  breathes  a  poison  deadly  to  the  soul.  Then 
may  we  beware  and  take  heed  to  our  ways,  that  we 
be  not  busy  about  remote  concerns,  to  the  neglect 
of  immediate  duty,  lest  infidelity  and  skepticism 
prove  our  ruin. 

5th.  Mankind  should  not  be  busy  about  remote 
concerns,  to  the  neglect  of  immediate  duty;  but  in 
early  life  should  make  religion  their  main  business, 
or  they  will  experience  a  great  loss  through  the  whole 
of  their  existence.  Youth  is  emphatically  the  golden 
period  of  life;  and  the  season  peculiarly  favourable 
for  obtaining  an  interest  in  the  rich  blessings  of  the 
gospel.  Then  the  mind  is  most  susceptible  of  seri- 
ous and  lasting  impressions;  and  they  who  seek  re- 
ligion early,  are  encouraged  by  promises  peculiar  to 
themselves.  Habits  of  resisting  the  truth  and  neg- 
lecting the  va-rious  means  of  grace  arc  not  then  formed 


SERMON    XV III.  237 

as  in  riper  years.  Those  peculiar  discouragements 
and  difficulties,  which  are  common  to  a  more  ad- 
vanced life,  do  not  set  themselves  in  array  to  dissuade 
from  the  work.  But,  alas  !  how  venturesome,  if  not 
fatal,  to  pass  this  period  of  existence,  and  not  attend 
to  the  one  thing  needful !  The  greater  part  of  those 
who  pass  the  morning  of  their  lives  in  impenitence, 
£;ive  no  evidence,  when  their  sun  sets,  that  they  are 
reconciled  to  God  through  the  death  of  his  Son. 
Sad  reflection !  to  be  on  the  decline  of  life,  before 
the  work  of  eternity  is  begun!  And  of  the  few  who 
are  constrained  in  middle  age  to  walk  in  newness  of 
life,  how  are  their  hearts  pained  when  they  reflect, 
that  in  their  youth  they  were  busy  here  and  there; 
but  were  not  then  immediately  and  solicitously  en- 
gaged to  secure  the  salvation  of  their  souls.  They 
grieve  and  lament,  that  the  bloom  of  life  was  spent  in 
the  ways  of  folly  and  sen  ice  of  Satan ;  and  not  in 
the  ways  of  wisdom,  and  service  of  God.  And  their 
evidence  that  they  are  the  subjects  of  renewing 
and  saving  grace,  is  not  generally  so  firm  and  bright 
as  that  of  those,  who  by  a  pious  and  godly  life, 
remember  their  Creator  in  the  days  of  their  youth. 
Moreover,  a  life  of  early  piety  and  devotedness  in  the 
cause  of  Christ,  will  reap  a  more  glorious  recom- 
pense of  reward  in  eternity,  than  will  the  mere 
remains  of  life  spent  in  his  service.  This  must  be 
true,  if  the  reward  be  according  to  the  works.  A  Hfe 
of  engagedness  for  the  advancement  of  the  Redeem- 
er's kingdom,  particularly  that  of  youth  and  health,  is 
more  for  the  honour  and  glory  of  God,  than  it  is  to 
serve  him  only  in  the  decline  of  life.  Then  let  not 
youth  spend  their  golden  moments  in  remote  con- 
cerns in  the  ways  of  vanity ;  but  in  the  fear  of  the 
Lord,  which  is  the, beginning  of  wisdom.  Thus  may 
they  reap  peculiar  blessings  both  in  time  and  in  eter- 
nity. But  if  they  refuse,  they  forsake  their  own 
mercies ;  they  turn  away  from  their  dearest  interest. 
If  they  neglect  immediate  duty,  for  the  sake  of  any 


23B  SERMON   XV Hi. 

foreign  pursuit,  they  are  treasuring  up  sorrow,  and 
throwing:  barriers  in  the  wav  of  their  own  salvation. 
Let  them  not  be  busy  about  remote  concerns,  to  the 
neglect  of  their  immortal  interest ;  but  in  early  life 
make  religion  their  main  business,  or  they  will  ex- 
perience a  great  loss  through  the  whole  of  their  ex- 
istence. 

6th.  If  believers  are  busy  about  remote  concerns  to 
the  neglect  of  present  duty,  they  mar  their  own  peace, 
and  pierce  themselves  with  many  sorrows.  As  an  en- 
couragement for  them  to  abound  in  every  Christian 
duty,  thejoysofreligionarein  proportion  totheirfaith- 
fulness.  They  who  daily  keep  the  great  end  of  their 
calling  and  profession  in  view,  by  their  walking  with 
God,  anticipate  some  of  the  joys  of  heaven  upon 
earth.  But  as  a  chastisement  for  unfaithfulness,  they 
that  wander  feel  the  rod.  They  who  are  busy  here 
and  there,  in  some  pursuit  remote  from  duty,  do  not 
experience  the  smile,  but  the  Irown  of  heaven.  Like 
rebellious  Israel  of  old,  some  who  profess  the  gospel 
of  Christ,  seem  bent  ongoing  astray  and  backsliding. 
But  such  not  only  bhght  their  fair  prospects,  but 
render  their  path  a  dreary  wilderness,  instead  of 
that  of  the  just,  that  shineth  more  and  more  unto  the 
perfect  day.  Instead  of  their  candle  shining  with 
the  blaze  as  of  noon  day,  it  scarcely  appears  as  the 
dim  light  of  a  taper.  When  believers  are  watchful 
and  faithful,  their  souls  enjoy  a  feast  of  fat  things. 
But  when  they  depart  from  the  law  of  life,  they 
wander  over  barren  mountains  or  sandy  deserts, 
where  are  no  cooling  shades  nor  living  springs.  How 
chilled  the  atfections,  how  formal  the  conversation 
and  sad  the  experience  of  believers,  who  leave  their 
first  love,  and  neglect  tlieir  immediate  duty. 

7th.  If  believers  are  busied  about  remote  concerns 
to  the  neglect  of  present  duty,  they  are  in  danger  of 
falling  into  grievous  sicis.  The  renewal  of  the  heart 
by  grace,  is  no  security  against  sin;  without  resisting 
temptation,   and  watching  unto  prayer.     Although 


SERMON   XVllI.  239 

s^aints  are  kept  by  the  power  of  God,  through  faith, 
unto  salvation ;  yet  they  must  watch  and  pray,  and 
attend  to  their  immediate  duty,  lest  they  step  into 
some  forbidden  path,  and  greatly  dishonour  his  name. 
Noah,  the  preacher  of  righteousness,  busied  about 
remote  concerns,  falls  into  shameful  intoxication. 
Moses,  the  meekest  of  men,  the  moment  he  neglects 
present  duty,  speaks  unadvisedly  and  wickedly  with 
his  lips  Aaron,  the  priest,  straying  step  by  step,  is 
persuaded  to  make  a  golden  calf.  The  prophet 
Jonah,  turning  aside  from  duty,  attempts  to  flee  from 
the  presence  of  his  Maker ;  and  after  a  merciful  de- 
liverance, he  replies  with  presumption.  David,  the 
man  alter  God's  own  heart,  forgetting  his  honour  and 
duty,  commits  adultery  and  then  is  guilty  of  murder. 
Peter,  the  ready  follower  of  Christ,  by  turning  aside 
a  little,  unexpectedly,  with  an  oath  denies  his  Lord 
and  master.  What  stains  in  these  characters  !  What 
dishonour  to  the  cause  of  religion!  And  would  be- 
lievers at  the  present  day,  not  wound  their  own  souls 
and  the  cause  which  they  have  espoused,  by  some 
heinous  transgression,  let  them  be  careful  not  to 
neglect  their  immediate  duty. 

8th.  To  be  busy  about  remote  concerns,  to  the 
neglect  of  present  duty,  proves  the  final  destruction 
of  many  of  the  human  race.  Mankind  have  immor- 
tal souls  committed  to  their  care,  which  they  are  for- 
bidden to  neglect  upon  the  pain  of  death.  They, 
who  are  busy  here  and  there,  till  they  loose  their 
souls,  will  experience  an  irreparable  loss.  As  the 
man  was  unable  to  pay  the  talent  of  silver  as  a 
ransom  for  his  life,  so  they  will  ever  be  unable  to  pay 
the  uttermost  farthing,  or  to  redeem  their  souls  from 
the  curse  of  the  law.  Although  heaven  is  at  an  in- 
finite remove  in  consequence  of  sin ;  yet,  through 
the  atonement  of  Christ,  and  the  means  of  grace,  it 
is  possible  to  be  obtained.  Notwithstanding,  it  may 
be  lost;  and  some,  instead  of  eternal  life,  reap  eternal 
death.     Not  only  open  vice,  but  the  neglect  of  im- 


240  ISERMON    XV 111. 

mediate  duty,  the  neglect  of  the  great  salvation, 
proves  the  final  ruin  of  many.  Let  us  again  call  to 
mind  the  words  of  the  text.  And  as  thy  servant  was 
busy  here  and  there,  he  was  gone.  It  does  not 
appear,  that  he  was  busy  in  sinful  or  unlawful 
pursuits.  But  he  neglected  safely  to  guard  and  keep 
the  one  delivered  into  his  custody ;  and  for  the  safe 
keeping  and  delivery  of  whom,  he  was  responsible, 
even  at  the  expense  of  his  own  life.  Whilst  he  was 
engaged  in  other  pursuits  of  less  solemn  importance  ; 
the  prisoner  made  his  escape.  Just  so  many  lose 
their  souls  by  seeking  mere  trifles,  instead  of  striving 
to  enter  in  at  the  strait  gate.  Instead  of  engaging 
with  seriousness  in  immediate  duty,  which  is  of  infi- 
nite moment ;  they  would  be  busy  here  and  there  in 
remote  concerns,  till  they  think  it  a  convenient 
season.  The  gospel  is  committed  to  them;  and 
they  are  charged  to  keep  it  unto  the  day  of  Jesus 
Christ.  But  when  the  Holy  Spirit  urges  to  immedi- 
ate duty,  whether  of  repentance,  prayer,  or  perse-- 
verance,  how  do  some  resort  to  remote  concerns? 
perhaps  to  a  social  circle,  a  pleasing  anecdote,  or 
some  novel.  Instead  of  making  the  word  of  God 
their  guide,  they  follow  the  fancies  of  a  lively  imagi- 
nation. In  times  of  general  awakenings,  whilst  some 
engage  with  all  dihgence,  through  divine  grace,  to 
work  out  their  own  salvation  with  fear  and  trem- 
bling ;  others,  with  unremitting  perseverance,  work 
out  their  own  destruction.  They  suffer  some  pur- 
suit, remote  from  the  great  end  of  their  being,  to 
cno-age  their  attention,  till  death  comes  upon  them 
unawares,  and  they  are  destroyed  suddenly,  and  that 
without  remedy.  Thus  their  souls  are  gone ;  gone 
to  the  region  of  darkness  and  the  perdition  of  the 
uno-odly.  Would  they  in  time  have  laid  their  dearest 
interest  to  heart,  they  would  not,  with  consternation 
in  eternity,  lament  their  criminal  neglect.  How  so- 
lemn the  fact!  how  alarming  the  truth!  that  the  being 
busy  about  remote  concerns,  to  the  neglect  of  present 


SERxAIOiV  XVIIL  241 

duty,  proves  the  final  destruction  of  many  of  tbe 
human  race. 

IMPRO\tMENT. 

1st  This  subject  naturally  suggests  the  inquiry  te 
each  one  of  us ;  Where  am  I,  what  am  I  doing,  and 
whither  am  I  going  ?  Am  I  at  my  proper  place  or 
station  in  the  pursuit  of  secular  concerns,  and  attend- 
ance on  religious  duties?  Am  I  engaged  in  those 
pursuits  which  become  a  rational,  accountable,  and 
immortal  being  ?  Am  I  travelling  in  tlie  straight  and 
narrow  way  of  immediate  duty  which  leadeth  to  life, 
or  in  the  broad  road  of  remote  concerns,  which  leads 
to  death. 

2d.  We  may  see  hov/  important  it  is  to  shun  the 
very  appearance  of  evil.  To  resist  the  first  risings 
of  temptation,  is  easy;  but  to  parley  with  the  tempter, 
till  by  his  wiles  he  place  his  fascinating  baits,  and  ex- 
hibit sin  in  all  its  deceitful  and  alluring  charms,  is 
dangerous  and  yieldmg  to  his  power.  Thus  the  soul 
is  led  his  willing  captive.  As  birds  exposed  to  the 
fascinations  of  a  serpent,  if  they  first  take  the  alarm, 
they  make  their  escape.  But,  if  they  listen  to  his 
deadly  wiles  and  fatal  enchantments,  instead  of  flying 
aw^ay,  they  first  make  excentrick  flights,  next  come 
near  and  hover  around  him,  then  lose  the  power  of 
flight;  and  with  a  few  feeble  flutters,  fall  a  victim  to 
their  devouring  enemy.  So  is  it  delusive  and  deadly 
to  the  soul  to  give  heed  to  the  suggestions  of  satan» 
and  not  resist  his  deadly  cunning  and  delusive 
schemes,  when  first  perceived.  At  first,  resistance 
is  not  difficult;  but  if  we  hearken  to  the  great  deceiver 
as  to  some  kind  angel,  we  fall  a  prey  to  his  delusions 
and  power. 

3d.  We  may  behold  the  astonishing  goodness  and 
compassion  of  God,  in  giving  a  divine  revelation  to 
man.  The  sacred  volume  not  only  makes  known 
that  the  door  of  heaven  is  opened  for  lost  man ;  but 
with  the  most  friendly  cautions   and   warnings,  it 

31 


242  SERMON  XVIII. 

reveals  the  hidden  dangers  wliich  beset  the  heavenly 
road.  In  tender  mercy,  counsels  of  wisdom  and  sal- 
utary admonitions  are  given,  that  the  wandering  may 
return,  and  their  souls  find  rest.  No  suitable  instruc- 
tion is  withheld  ;  and  all  that  is  encouraging  and  en- 
dearing, invites  us  to  walk  in  the  way  of  salvation. 
4th.  This  subject  presents  every  possible  encou- 
ragement to  attend  to  the  concerns  of  immediate  duty. 
This  is  the  proper  way  to  secure  the  comforts  of  this 
life,  and  to  promote  our  present  peace  and  highest 
enjoyment  upon  earth  Present  duty  is  immediately 
and  inseparably  connected  with  the  dearest  interest 
of  our  fellow-men,  and  by  reciprocation  to  double  our 
own  joys.  And  as  to  those  joys  which  are  on  high, 
the  faithful  discharge  of  our  duty  towards  God  and 
man,  will  reap  endless  and  increasing  felicity.  The 
evils  of  life,  and  those  of  futurity  forbid  us  to  be 
busy  about  remote  concerns.  But  cheering  pros- 
pects for  time,  and  unspeakable  blessings  for  eter- 
nity, are  the  reward  of  well  doing ;  and  call,  invite, 
and  allure,  ihat  our  employments  and  enjoyments,  be 
in  attending  to  the  concerns.pf  immediate  duty  and. 
preparing  for  immortal  glory.     Amen, 


SERMON  XIX. 

THE    PATH    OF    HUMAN    HAPPmESS. 


Psalm  iv.  6. 
There  be  many  that  say,  Who  will  show  tis  any  good  ? 

1.  HE  desire  of  happiness  is  connatural  to  the  minds 
of  intelligent  beings.  All  men  wish  to  be  happy, 
notwithstanding  so  many  pursue  courses  which  are 
inconsistent  with  the  attainment  of  this  desirable 
end.  Whether  mankind  be  holy  or  sinful ;  whether 
they  walk  in  the  straight  and  narrow  way  that 
leadeth  to  life,  or  in  the  broad  road  that  leads  to 
death,  they  are  inquiring  after  happiness.  This  is  an 
object  truly  worthy  of  their  pursuit,  and  there  is  but 
one  higher  or  more  noble  motive  which  can  inspire 
the  human  breast.  Moral  fitness,  or  the  seeking  to 
know  and  do  the  will  of  God  so  as  to  promote  the 
greatest  good  of  his  moral  kingdom,  is  tlie  most  glo- 
rious principle,  by  which  man  can  be  excited  to 
action.  Such  a  sentiment  and  excitement  are  the 
dignity  of  human  nature ;  and  a  royal  diadem  to 
crown  the  head  of  man.  But  all  are  not  thus  nobly 
influenced.  The  Psalmist  says.  There  be  many  that 
say.  Who  will  show  us  any  good  ?  Perhaps  the  true 
import  of  this  expression  is.  Many  inquire  after  hap- 
piness, without  knowing  what  it  is,  or  seeking  where 
it  may  be  found.  They  may  desire  any  enjoyments 
of  a  worldly  and  sensual  nature,  and  be  willing  to 
pursue  any  means  or  courses  in  order  to  self  gratifica- 
tion. Such  would  delight  in  any  object  or  pursuit, 
that  would  afford  sinful  pleasures.  The  inq  uiry  may 
be.  What  earthly  or  created  good,  when  rightly  pur- 
sued, will  promote  human  happiness.     Some,  when 


244  StRMON    3C1X. 

they  make  the  inquiry,  Who  will  show  us  any  good? 
would  convey  this  idea,  That  none  but  God  can 
satisfy  and  fill  the  desires  of  an  immortal  mind. 

In  the  prosecution  of  this  subject,my  object  will  be  to 
point  out  the  path  of  human  happiness.  In  the  world 
above,all  are  completely  happy;  butin  the  present  state, 
happiness  is  variously  distributed,  and  in  general  ac- 
cording to  the  propriety  and  uprightness  of  conduct. 
Hence  the  present  and  future  prospects  of  human 
beings  depend  much  upon  themselves,  or  upon  a  wise 
and  faithful  improvement  of  means  and  talents.  But 
suffer  me  first  to  present  the  reader  with  some  obser- 
Tations  from  Sterne,  on  the  same  subject. 

The  great  pursuit  of  man  is  happiness,  which  is 
the  first  and  strongest  desire  of  his  nature.  In  every 
stage  of  his  life  he  searches  for  it.  as  for  hid  treasure. 
He  courts  it  under  a  thousand  different  shapes ;  and 
though  perpetually  disappointed,  still  persists,  runs, 
and  inquires  for  it  afresh ;  asks  every  passenger, 
who  comes  in  his  way,  Who  will  show  him  any  good,-^ 
who  will  assist  him  in  the  attainment  of  it,  or  direct 
him  to  the  discovery  of  this  great  end  of  all  his 
wishes  ? 

He  is  told  by  one,  to  search  for  it  amongst  the 
more  gay  and  youthful  pleasures  of  life:  in  scenes  of 
mirth  and  sprightliness,  where  happiness  ever 
presides,  and  is  ever  to  be  known  by  the  joy  and 
laughter  which  he  will  see,  at  once,  painted  in  her 
looks. 

A  second,  with  a  graver  aspect,  points  to  the 
eostfy  dwellings  which  pride  and  extravagance  have 
erected;  tells  the  inquirer  that  the  object  of  which 
he  is  in  search,  resides  there;  that  happiness  lives 
only  in  company  with  the  great,  in  the  midst  of 
}nuch  pomp  and  outward  state;  that  he  will  (\asily 
find  her  out  by  the  fineness,  richness,  and  costliness 
of  her  dress;  and  by  the  great  luxury,  the  expense 
of  equipage  and  furnitur'c,  with  which  she  is  always 
'snrroimded. 


SERMOX  XIX.  24^ 

The  miser  blesses  God ;  wonders  how  any  one 
would  mislead  and  wilfully  put  him  upon  so  wrong 
a  path ;  is  convinced  that  happiness  and  extrava- 
gance never  dwelt  under  the  same  roof;  that  if 
he  would  not  be  disappointed  in  his  search,  he  must 
look  into  the  plain  and  thritty  dwelling  of  the  pru- 
dent man,  who  knows  and  understands  the  worth  of 
money,  and  cautiously  lays  it  up  against  an  evil  day. 
He  is  persuaded  that  it  is  not  the  prostitution  of 
wealth  upon  the  passions,  or  the  parting  with  it  at 
all,  that  constitutes  happiness;  but  that  it  is  the 
keeping  of  it  together,  and  the  having  and  holding  of 
it  fast  to  hisn  and  his  heirs  for  ever,  which  are  the 
chief  attributes  that  form  this  great  idol  ot  human 
worship,  to  which  so  much  incense  is  ofiered  up  every 
day. 

The  epicure,  though  he  easily  rectifies  so  gross  a 
mistake,  yet  at  the  same  time,  he  plunges  him,  if 
possible,  into  a  greater;  for,  hearing  the  object  of 
his  pursuit  to  be  happiness,  and  knowing  of  no  other 
enjoyment  than  what  is  seated  immediately  in  the 
senses ;  he  sends  the  inquirer  there,  tells  him  it  is  in 
vain  to  search  for  it  elsewhere,  than  where  nature 
herself  has  placed  it,  even  in  the  indulgence  and 
gratification  of  the  appetites,  which  are  given  us 
for  that  end.  And  in  a  word,  if  he  will  not  take  his 
opinioa  in  the  matter,  he  may  trust  the  word  of  a 
much  wiser  man;  who  has  assured  us,  that  there  is 
nothing  better  in  this  world  than  that  a  man  should 
eat  and  drink  and  rejoice  in  his  works,  and  make 
his  soul  enjoy  good  in  his  labour  for  that  is  his 
portion. 

But,  to  rescue  him  from  this  sensual  experiment, 
ambition  takes  him  by  the  hand,  leads  him  forth 
into  the  world,  shows  him  all  the  kingdoms  of  the 
earth,  and  the  glory  of  them;  points  out  the  many 
ways  of  advancing  his  fortune,  and  raising  himself 
to  honour;  lays  before  his  eyes  all'the  charms  and 
bewitching  temptations  of  power;  and  then  asks,  if 


24 G  SERMON    XIX, 

there  can  be  any  happiness  in  this  life  like  that  of 
being  caressed,  courted,  flattered,  and  followed? 

To  close  all,  the  philosopher  meets  him  bustling 
in  the  full  career  of  this  pursuit;  stops  him,  tells 
him  if  he  is  in  search  of  happiness,  he  is  far  gone 
out  of  his  way.  The  fullest  assurance  is  given  that 
this  goddess  has  long  been  banished  from  noise  and 
tufnults,  where  no  rest  could  be  found  for  her;  has 
fled  into  solitude,  far  from  all  co.nmerce  of  the 
world.  In  a  word,  if  he  would  find  her,  he  must 
leave  this  busy  and  intriguing  theatre,  and  go  back 
to  that  peaceful  scene  of  retirement  and  books  from 
which  he  at  first  set  out  Alas!  how  often  does  man 
run  the  round  of  this  circle.^^  Try  all  experiments, 
and  generally  sit  down  weary  and  dissatisfied  with 
them  all  at  last;  in  utter  despair  of  ever  accomplish- 
ing what  he  wants,  nor  knowing  to  v\hat  to  trust 
after  so  many  disappointments,  or  where  to  lay  the 
fault;  whether  in  the  iitcapacity  of  his  own  nature, 
or  the  insufficiency  of  the  enjoyments  themselves. 

In  this  uncertain  and  perplexed  state,  without 
knowledge  which  way  to  turn,  or  where  to  betake 
ourselves  for  refuge;  so  often  abused  and  deceived 
by  the  many  who  pretend  thus  to  do  good,  Lord, 
says  the  Psalmist,  lift  up  the  light  of  thy  counte- 
nance upon  us.  That  is,  send  us  some  rays  of  thy 
grace  and  heavenly  wisdom,  in  this  benighted  search 
after  happiness,  to  direct  our  goings  in  the  sure 
path.  O!  let  us  not  wander  for  ever  without  a  guide 
in  this  dark  region,  in  endless  pursuit  of  our  mista- 
ken good;  but  enlighten  our  eyes  that  we  sleep  not 
in  death.  Open  to  them  the  comforts  of  thine  holy 
word  and  religion;  lift  up  the  light  of  thy  counte- 
nance upon  us,  and  make  us  know  the  joy  and  satis- 
faction of  living  in  the  true  faith  and  fear  of  Thee, 
which  alone  can  carry  us  to  this  haven  of  rest  where 
true  joys  are  to  be  found;  and  which  will  at  length 
not  only  answer  all  our  expectations,  but  satisfy  the 
most  unbounded  of  our  wishes  for  ever  and  ever. 


SERMON    XIX.  247 

Having  selected  these  interesting  remarks,  let  us 
now  attend  directly  to  the  inquiry  and  examination 
of  the  present  subject;  which  will  lead  us  in  the 
right  way  in  our  pursuit  alter  happiness,  as  we  are 
instructed  from  the  oracles  of  divi(:e  truth. 

1st.  The. restraining  and  governirig  of  unruly  pas- 
sions, is  a  necessary  step  for  those  that  would  be 
happy.  The  active  principles  of  human  nature,  if 
they  be  in  subordination  and  properly  exercised, 
become  springs  to  exertion  and  sources  of  enjoy- 
ment; but,  if  they  be  unrestrained  and  rage  with 
violent  impulse,  they  will  render  a  man  wretched. 
To  have  the  government  of  one's  self,  is  to  lead  a 
peaceable  and  quiet  life,  and  enjoy  a  serene  day; 
but  the  man  who  does  not  restrain  himself  from 
sinful  passions,  is  like  the  troubled  sea,  whose  wa- 
ters cast  up  mire  and  dirt.  Says  Solomon  in  his 
Proverbs,  he  that  hath  no  rule  over  his  own  spirit, 
is  like  a  city  that  is  broken  down  and  without  walls. 
Such  an  one  is  liable  to  be  overcome  by  every  enemy; 
for  he  is  exposed  to  constant  assaults  and  has  his 
mind  continually  ruffled.  How  does  every  maliciouB 
man  disturb  his  own  peace,  and  become  a  wretched 
prey  to  every  designii^g  intruder.  Whilst  others  are 
fanned  by  a  pleasant  gale,  and  cheered  by  the  gentle 
zephyrs,  he  is  tossed  by  the  surges  of  a  boisterous 
ocean.  A  person  who  gives  loose  reins,  to  a  spirit 
of  jealousy,  is  disturbed  at  every  thing  he  sees  or 
hears;  and  the  sweets  of  life  are  embittered  to  his 
taste,  and  converted  into  the  most  baneful  poison. 
The  envious  man,  how  is  he  prepared  to  be  wretched; 
though  the  means  of  happiness  abound  within  his 
reach.  He  pines  in  secret,  blights  his  own  fair 
prospects,  and  becomes  his  own  tormenter.  The 
passionateman,  every  idle  word  throws  into  a  phrensy, 
and  agitates  his  passions  like  the  tumult  of  an  as- 
saulted city.  Regardless  of  reputation,  character, 
or  friendship,  he  scatters  around  him  fire-brands, 
arrows,  and  death.  Unrestrained  passions,  and  violent 


248  SERMON  XIX. 

inclinations,  acquire  strength,  and  soon  hurry  their 
wretched  victim,  with  an  almost  irresistible  force,  to 
the  quicksands  and  whirlpools  of  death.  On  the 
other  hand,  what  greatness  of  soul  for  a  man  to  have 
the  rule  over  his  own  spirit !  The  victory  over  one's 
self  is  a  conquest  immensely  more  important  and 
glorious  than  that  of  conquering  armies  and  subdu- 
ing kingdoms.  Some  persons  are  doubtless  more 
exposed  to  temptation  from  the  passions, than  others; 
but  to  such,  especially,  does  the  exhortation  apply 
with  force.  To  keep  the  heart  with  all  diligence,  and 
set  a  double  guard  over  the  tongue,  that  they  may  be 
the  issues  of  life.  Let  human  beings  so  command 
themselves  and  regulate  the  active  principles  of  their 
nature,  to  the  end  for  whi.ch  they  were  implanted ; 
which  is,  to  promote  individual  and  general  hap- 
piness. 

2d.  They  who  would  promote  human  happiness, 
must  not  yield  to  the  excessive  indulgence  of  appe- 
tite. A  man  may  be  a  glutton  as  well  as  a  drunkard. 
Probably  as  many  indulge  in  excessive  eating  in  their 
daily  food,  as  do  in  the  excessive  drinking  of  spiritu- 
ous liquors ;  and  perhaps  the  consequences  are  as 
extensively  sad  and  ruinous.  By  frequent  excesses 
in  eating,  no  doubt  thousands  and  thousands  have 
been  thrown  into  a  violent  fever  and  brought  to  an 
untimely  grave.  From  the  same  cause,  perhaps,  a 
still  greater  number  have  fallen  into  other  diseases 
which  have  preyed  upon  their  vitals ;  and  by  a  grad- 
ual, yet  fatal  pace,  have  greatly  shortened  their  days. 
Every  gluttonous  person  gradually  enervates  his 
body  ;  greatly  beclouds  and  enfeebles  all  the  powers 
of  his  mind  ;  brings  on  himself  a  heavj*  stupor  and 
strange  stupidity.  Gluttony  blunts  all  the  tender 
and  interesting  feelings  of  a  human  being,  and  bars 
all  the  noble  avenues  of  a  refined  sensibihty.  In 
addition  to  the  varied  and  lasting  diseases  both  of 
body  and  mind,  which  it  entails  upon  its  miserable 
subjects,  it  draws  them  into  the  sad  habits  of  inac-. 


SERMON  XIX.  24y 

tivity  and  idleness,  which  are  the  parents,  the  nurse- 
ries, and  fore-runners  of  the  most  pernicious  vices 
and  the  most  degrading  crimes.     If  a  person  eat  to 
excess  but  seldom,  or  even  but  once,  he  destroys  his 
own   comfort,  sins  against  God,  and  wounds  both 
soul  and  body.     How  does  excessive  eating  render  a 
person  unfit  for  rational  reflection  !    what  an  enemy 
to  cheerfulness  and  mental  improvement!  and  what 
a  flood-gate  to   every  kind  of  vain   imaginations  I 
How  important,  then,  for  those  who  would  regard 
their  own  comfort  and  promote  their  health,  to  be 
constantly  temperate  in  the ,  participation  of  their 
daily  food.     In  opposition  to  the  indulgence  of  grati- 
fying an  irregular  and  vitiated  appetite,  the  word  of 
God  teaches,  That  the  righteous  eateth  to  the  satis- 
fying of  his  soul.     He  becomes  not  a  slave  to  appe- 
tite, nor  does  he  satiate  and  increase  sensual  cravings; 
but  he  exercises  reason  and  judgement  concerning 
the  portion  or  quantity  of  food,  which  at  any  time, 
may  be  suitable.      Says  Solomon  in  his  Proverbs, 
Put  a  knife  to  thy  throat,  if  thou  be  a  man  given  to 
appetite.     This  striking  caution  will  serve  to  evince, 
that  the  effects  of  excessive  eating  must  be  most  per- 
nicious indeed.     But  temperance  in  this  respect,  is 
the  mother,  the  nurse,  and  friend  of  a  constant  train 
of  virtuous  and  rich  blessings.     How  very  important 
then,  for  the  promotion  of  human  happiness,  that  we 
be  temperate  in  eating,  and  not  yield  to  the  exces- 
sive indulgence  of  appetite. 

3d.  The  refraining  from  vicious  courses,  is  neces- 
sary to  the  promotion  of  human  happiness.  All  those 
faults  and  offences,  which  are  opposite  to  a  course  of 
virtue,  may  be  denominated  vice.  There  are  some,  who 
shun  openly  gross  and  notorious  vices ;  but  they 
practise  others,  though  directly  opposed  to  their  own 
peace.  To  be  guilty  of  lying,  or  of  telling  an  un- 
truth, in  what  some  would  deem  trifling  concerns,  is  a 
Bin  against  God  and  man;  and  cannot  but  plant  thorns 
in  a  rational  ahd  conscious  breast.   'J!o  cheat  or  dver^- 

32 


2d0  sermon  XIX. 

reach'  a  fellow  mortal,  may  afford  a  momentai'^ 
pleasure,  in  view  of  the  dishonest  gain ;  but  how 
often  will  conscience  sting,  and  render  an  unhappy 
one  more  wretched.  To  backbite,  or  speak  evil  of 
another,  may  gratify  some  sinful  disposition ;  but  the 
mere  sight  or  reflection  of  the  person  reviled,  will 
afterwards  cause  the  reviler  to  be  pained  with  shame 
and  conscious  guilt.  Profanity,  scenes  of  riot,  dissi- 
pation, and  debauchery,  are  sins  which  must  now  and 
then  pierce  the  breasts  of  the  guilty,  as  if  a  dagger 
w^ere  entering  their  heart.  Let  us  beware  then  of 
every  vice.  But  whatsoever  things  are  true,  what- 
soever things  are  honest,  whatsoever  things  are  just, 
whatsoever  things  are  pure,  whatsoever  things  are 
lovely,  whatsoever  things  are  of  good  report;  if  tliere 
be  any  virtue,  and  if  there  be  any  praise,  think  on 
these  things. 

4th.  The  forming  of  early  and  regular  habits,  is 
very  important  for  the  promotion  of  human  happi- 
ness, iiy  the  term  habit,  is  to  be  understood  the 
power  or  ability  of  doing  any  thing  easily  and  natu- 
rally, in  consequence  of  the  frequent  repetition  of 
the  same  action.  Man  is  said  to  be  made  up  of  a 
bundle  of  habits,  and  these  have  a  powerful  sway 
either  tor  enjoyment  or  distress.  The  habit  of  indus- 
try in  some  honest  calling,  or  of  study  in  some  useful 
profession,  is  important  for  young  persons.  To  be 
trained  up  to  cleanliness  of  person,  decency  of  dress, 
and  engaging  manners,  is  certainly  worthy  of  atten- 
tion. The  habit  of  rising  early  in  the  morning,  is  of 
vast  benefit;  as  it  is  so  well  calculated  to  promote  our 
daily  comfort  and  prosperity,  our  health  and  wealth. 
Our  natural  and  civil  pursuits,  all  moral  virtues  and 
religious  duties,  may,  by  frequent  and  regular  repeti- 
tion, and  proper  attention,  become  habitual.  Habits 
of  temperance  and  vigilance,  of  methodising  and  rea- 
soning, are  very  advantageous.  The  pains  and 
labour  bestowed  in  forming  early  and  noble  habits, 
are  thousands  of  times  repaid  in  this  present  state 


SERMON  XIX.  2^1 

by  the  pleasure  and  profit  which  they  prod  uce.  How 
most  desirable  and  essential  to  human  happiness  arc 
good  habits  ! 

5th.  To  seek  the  preservation  or  promotion  ol' 
health,  is  an  important  step  in  the  path  of  human 
happiness.  Such  is  the  union  ot"  soul  and  body,  and 
their  mutual  inlluence  upon  each  other,  that  they  have 
constantly  mutual  sympathies  and  mutual  enjoyments 
or  distresses.  Hence  it  is  that  the  activity  and 
vigour  of  the  body  git'e  energy  and  hilarity  to  the 
mind.  Bodily  health  is  most  closely  connected  with 
serenity  and  joy  in  the  soul.  The  degree  of  enjoy- 
ment of  all  things  around  us,  is  greatly  in  proportion 
to  the  measure  of  the  health  of  any  person,  and  the 
How  of  spirits  which  are  a  concomitant.  How  insipid 
are  our  lawful  pleasures,  when  the  body  is  enfeebled 
and  in  a  languishing  state.  The  satisfrction  and 
delight  from  food  and  raiment,  from  the  arts  and  sci- 
ences, from  friends  and  relatives,  are  greatly  dimin- 
ished and  dried  up,  to  those  who  are  afflicted  with 
bodily  infirmities.  The  mind  is  debilitated  and 
prospects  blighted,  when  the  corporeal  system  is  dis- 
eased and  enervated.  How  careful  then  should  each 
one  be,  not  to  do  any  thing  unnecessarily,  or  indulge  in 
any  pursuit  or  gratification,  that  would  tend  to  injure 
their  bodily  health,  and  how  readily  pursue  those 
methods  which  are  calculated  for  its  preservation 
and  promotion. 

6th.  An  easy  and  social  conversation  is  veryfavour* 
able  to  human  happiness.  The  gift  of  speech  is  an 
inestimable  blessing,  for  the  mutual  instruction  and 
consolation  of  the  great  human  family.  Parents  of  a 
sociable  turn,  and  who  are  apt  to  teach,  may  not  only 
do  much  for  the  welfare  of  their  children,  but  also  for 
their  own  enjoyment.  The  instructer  of  children 
and  youth  who  delights  to  communicate  useful  in- 
struction, not  only  interests  his  pupils,  but  must 
himself  take  much  satisfaction  from  his  ow  n  labours. 
The  minister  of  the  gospel  who  has  the  talent  of  rea- 


ii52  SERMON   XIX. 

^ilj  introdu<iing  religious  conversation,  and  of  coni' 
forting  the  afflicted,  must  have  his  own  heart  glad- 
dened from  the  benevolent  counsels  of  his  own  words. 
Youth,  who  cultivate  an  easy,  encouraging,  and  in- 
structive conversation,  are  not  only  acceptable  and 
respected  by  their  friends  and  companions,  but  they 
ate  active  in  the  path  of  their  own  happiness.  As 
he  that  watereth  shall  himself  also  be  watered  ;  so 
words  fitly  spoken,  are  evidence  of  a  generous  breast 
and  joyful  heart.  As  a  good  man  out  of  the  good 
treasure  of  his  heart  bringeth  forth  good  things,  so  is 
it  favourable  to  human  happiness  for  human  and 
Social  beings  to  cultivate  an  easy,  social,  and  instruc- 
tive conversation. 

,  7th.  To  cultivate  a  spirit  of  contentment  is  veiy 
important  for  human  happiness.  The  phrase,  a  con- 
tented mind,  may  be  clearly  understood,  if  we  con- 
sider it  as  the  contrast  of  a  fretful  and  restless  dis- 
position. It  depends  more  on  the  state  of  the  mind, 
than  on  external  things,  whether  a  man  be  contented 
or  discontented  with  his  present  lot;  or  whether  he 
attend  to  the  avocations  of  life  with  quietness  and 
content,  or  with  uneasiness  and  discontent  Persons, 
who  indulge  a  peevish  and  fretful  disposition,  not 
only  render  thoSe  unhappy  around  them;  but  they 
are  constantly  rendering  themselves  miserable.  A 
person's  circumstances  may  be  ever  so  favourable, 
^nd  his  prospects  ever  so  promising;  still,  if  discon- 
tent rankle  his  breast,  he  is  a  poor  man,  for  he  is  an 
unhappy  man.  What  can  wealth,  friends,  or  educa- 
tion avail  any  one,  who  has  a  spirit  so  uneasy  and 
unhappy  as  not  to  be  able  to  enjoy  them  ?  The 
spirit  of  contentment  may  be  cherished  not  only  in  a 
high  tut  al:>o  in  a  low  estate.  St.  Paul  observes,  I 
have  learned,  in  whatsoever  state  1  am,  therewith  to 
"be  content.  Contentment  is  for  the  health  of  the 
body,  favours  cheerfulness  of  mind,  and  promotes 
happiness  in  every  breast,  wherever  it  is  found, 
f^th.  To  bear  afflictions,  losses,  and  bereavements. 


SERMON    XIX.  253 

with  patience  and  submission,  is  necessary  for  them 
that  would  promote  human  happiness.  The  present 
probationary  state,  is  a  world  of  trial,  of  disappoint- 
ment, of  sickness,  pain,  and  separation  ;  and  to  bear 
up  with  manly  fortitude  under  these  calamities,  is  the 
part  of  wisdom.  When  suffering  any  affliction,  to 
be  unsubmissive,  and  to  give  up  to  impatience,  is 
only  to  add  grief  to  grief,  and  greatly  to  enhance  our 
difficulties.  When  the  Lord  chastens,  to  murmur 
and  repine,  and  to  spurn  at  the  rod,  is  not  only 
a  sin,  but  an  aggravation  of  our  own  distress.  When 
Job  was  most  grievously  afflicted  with  all  the  ca- 
lamities of  life,  how  would  he  have  increased  his 
own  burdens,  had  he  been  unhumbled,  and  not 
submissive  to  the  divine  Providence.  Some  af- 
flictions are  very  grievous,  and  may  cause  human 
beings  to  weep  bitterly,  and  fill  their  souls  with 
anguish;  but  let  them  beware,  lest  their  hearts  fret 
against  God,  and  their  trials  be  turned  into  a  judge- 
ment and  curse.  When  patience  and  submission  to 
the  divine  will  are  exercised  in  view  of  the  calami- 
ties that  fall  upon  us,  they  are  sanctified,  and  work 
out  the  peaceable  fruits  of  righteousness.  Then  to 
bear  afflictions,  losses,  and  bereavements,  with 
patience  and  submission,  is  necessary  for  them  that 
would  promote  human  happiness. 

9th.  Engagedness  in  the  pursuit  of  some  desirable 
object,  tends  greatly  to  the  promotion  of  human  hap- 
piness. As  human  beings  are  made  for  activity  and 
improvement,  so  when  they  are  suitably  engaged  in 
some  useful  pursuit,  they  are  cheered  and  delighted 
as  an  encouragement  to  exertion,  and  a  reward  for 
their  labour.  Attention  to  any  pursuit  or  calling, 
that  is  innocent  and  serviceable,  is  calculated  to 
afford  enjoyment;  but  the  more  noble  the  pursuit,  or 
the  more  extensive  the  utility  of  the  object  of  our 
engagedness,  the  greater  is  the  prospect  in  favour  of 
human  happiness.  The  lawful  acquisition  of  pro- 
perty, the  education  of  children,  or  attention  to  some 


254  SERMON  XIX. 

mechanical  pursuit,  are  not  only  objects  for  exertion, 
but  the  means  of  enjoyment.  Still  the  framing  of 
wise  and  wholesome  laws,  or  the  projecting  some 
great  work  for  very  extensive  utility,  affords  a  more 
ample  field  for  the  generous  and  noble  powers  of  the 
mill  I,  to  be  enlarged  and  delighted.  It  is  by  activity 
and  diligence.,  that  any  of  our  talents  can  be  improved, 
and  the  happiness  of  mankind  advanced.  As  many 
as  are  the  evils  which  can  be  enumerated,  arising 
from  sloth,  so  many  are  the  opposite  and  rich 
blessings,  arising  from  engagedness  in  the  pursuit  of 
some  lawful,  desirable,  and  noble  object. 

10th.  In  pointing  out  the  path  of  human  happiness, 
the  last  particular  is  naturally  this  :  Religion  is  man's 
highest  good.  Happiness,  consummate  and  durable, 
can  be  found  only  ii  the  immediate  enjoyment  of  the 
fountain  and  source  of  all  excellence.  The  various 
particulars  which  have  been  noticed,  are  well  calcu- 
lated to  promote  true  happiness,  and  wisdom  loudly 
admonishes  that  we  do  not  lightly  esteem  them,  tut 
still  the  human  soul  is  capable  of  soaring  after  higher 
objects,  and  of  aspiring  after  more  perfect  joys.  The 
prophet  Micah,  exclaims.  He  hath  showed  thee,  O 
man,  what  is  good  ;  and  what  doth  the  Lord  require 
of  thee,  but  to  do  justly,  and  to  love  mercy,  and  to 
w^alk  humbly  with  tiiy  God.  Here  justice  between 
man  and  man,  is  pointed  out;  mercy  is  brought  to 
view,  to  point  men  as  sinners  to  Christ,  who  is  the 
way,  the  truth,  and  the  life ;  and  a  humble  walk  with 
God  is  to  be  an  evidence  of  their  supreme  love  to 
him.  Says  Solomon,  after  giving  abundant  and  good 
instruction.  Let  us  hear  the  conclusion  of  the  whole 
matter:  fear  God  and  keep  his  commandments,  for 
this  is  the  whole  duty  of  man.  By  these  words  we 
are  taught,  that  they,  who  would  be  truly  happy, 
should  not  make  a  selfish  in([uiry  after  happiness; 
but  their  great  inquiry  should  be,  to  know  and  do  the 
will  of  their  Father  who  is  in  heaven,  as  this  was 
the  great  end  of  their  being,  and  would  raise  their 


SP.TITVION  XIX.  255 

souls  to  immortal  glory.  Philosophy  will  teach  men 
the  importance  of  governiiig  unruly  passions ;  but 
the  spirit  of  Christ,  reigning  in  the  soul,  leads  to  the 
forgiveness  of  injuries,  and  teaches  men  to  be  tem- 
perate in  all  things.  The  religion  of  Jesus,  enables  to 
lead  godly  lives,  and  leads  to  a  habit  of  praying.  It  has 
a  balm  and  cordial  for  the  health  of  the  soul,  by 
causing  it  to  hold  converse  with  God  as  its  chief  joy. 
The  Apostle  Paul  observes,  That  godliness  with  con- 
tentment is  great  gain.  And  in  the  view  of  his  own 
trials  and  sufferings  with  those  of  his  brethren, 
Christian  submission  by  divine  grace,  enabled  him  to 
say  with  joyful  and  triumphant  liope.  Our  light  afflic- 
tion, which  is  but  for  a  moment,  worketh  for  us  a 
far  more  exceeding  and  eternal  weight  of  glory. 
While  we  look  not  at  the  things  which  are  seen,  but 
at  the  things  which  are  not  seen :  for  the  things  which 
are  seen,  are  temporal ;  but  the  things  which  are  not 
seen,  are  eternal.  The  one  who  is  rightly  en- 
gaged in  the  things  of  religion,  has  prospects  of  hap- 
piness far  more  glorious  than  can  possibly  be  con- 
ceived by  the  heart  of  man  from  any  other  pursuits 
or  sources.  Reason  and  self  interest,  may  teach  the 
utility  of  cultivating  all  the  moral  virtues;  but  the 
gospel  infuses  those  heaven-born  graces,  which  will 
for  ever  expand  inglor},  and  produce  the  rapturous 
joys  of  immortality.  It  is  religion,  which  can  give 
tranquilhty  in  infirmity,  can  buoy  up  the  soul  in  the 
storms  of  life,  and  at  last  safely  land  it  in  the  heaven 
of  eternal  day.  This  is  the  one  thing  needful,  which 
includes  all  that  can  be  desired  by  an  immortal  and 
ever  expanding  mind.  And  it  is  only  this,  which  can 
give  sufficient  peace  and  consolation  in  all  the  trying 
scenes  of  life,  and  cause  the  soul  to  triumph  over 
death  and  hell,  and  join  the  innumerable  company 
above.  Then  may  this  subject  give  us  enlarged 
views  of  ourselves,  and  excite  us  duly  to  reflect  on 
the  momentous  relations  which  we  sustain.  Shall 
not  every  one  awake,  and  reflect  that  he  is  destirted 


256  SERMON    XIX. 

to  eternity ;  and  that  if  he  become  a  holy  being,  he 
is  to  be  associated  with  angels  and  seraphs,  and  ad- 
mitted into  the  presence  of  his  God  and  Saviour  to 
go  no  more  out  for  ever  and  ever?  Let  each  one 
contemplate  on  the  depths  of  his  own  immortal  mind, 
and  extend  his  thoughts  down  the  line  of  endless 
duration,  and  inquire  what  he  must  be  when  the  sun 
and  stars  shall  have  been  blotted  out  for  millions  of 
millions  of  years ;  and  his  capacities  of  enjoyment 
or  suffering,  shall  have  expanded  beyond  the  present 
dimensions  of  the  highest  seraph.  With  such  re- 
flections as  these,  may  we  by  divine  grace  be  enabled 
to  pursue  the  true  path  of  human  happiness,    ^imen. 


SERMON  XX. 

LITTLE    THINGS    MAKE    UP    THE    CHARACTER    OP    A    MAIS. 


Luke  xri.  10. 


He  that  is  faithfal  in  that  which  is  least,  is  faithful  also  in 
much :  and  he  that  is  unjust  in  the  least,  is  unjust  also 
in  much. 

A.  HE  hoiy  scriptures  are  a  peculiar  fund  of  instruc- 
tion in  concerns  both  of  the  smallest  and  of  the 
greatest  moment.  They  teach  the  truth  in  reality, 
and  according  to  the  mind  of  God ;  not  in  appear- 
ance, and  according  to  the  views  of  men.  And  they 
decide  the  characters  of  mankind  not  merely  from 
their  external  conduct,  but  from  the  motives  of  their 
hearts ;  not  from  a  few  splendid  or  glaring  acts,  but 
from  the  general  deportment  of  life.  Hence  those 
exploits  which  are  frequently  the  astonishment  of 
the  world,  are  of  little  esteem  in  the  view  of  God ; 
and  on  the  other  hand,  a  life  of  piety,  of  self  denial, 
and  devotedness  in  the  ways  of  godliness,  is  of  much 
value  in  his  sight,  although  it  obtain  not  the  applauses 
of  men.  No  doubt  there  are  some,  who  by  their 
fellow-men  are  honoured  as  good  and  great;  but 
whom,  at  the  same  time,  the  Lord  holdeth  in  abomi- 
nation. And  doubtless  some  who  are  thought  not 
worthy  to  live,  and  who  are  accounted  as  the  off^ 
scouring  of  the  earth,  will  at  last  shine  as  stars  in  the 
kingdom  of  God  for  ever  and  ever.  The  words  of 
the  text  are  the  inference  and  declaration  of  the 
Saviour  concerning  the  steward,  who.  for  his  oWrt 
worldly  interest,  had  induced  his  lord's  debtors  to 
act  dishonestly.    And  although  he  is  commended  as 

33 


258 


SERMON    XX. 


it  respects  worldly  wisdom  or  selfish  interest;  yet,  toF 
his  dishonest  measures,  he  is  condemned  as  an  un- 
faithful steward.  There  was  a  certain  rich  man  which 
had  a  steward;  and  the  same  was  accused  unto  him, 
that  he  had  wasted  his  goods.  And  he  called  him 
and  said  unto  him.  How  is  it  that  I  hear  this  of  thee? 
give  an  account  of  thy  stewardship;  for  thou  mayest 
be  no  longer  steward.  Then  the  steward  said  unto 
himself;  What  shall  I  do?  for  my  lord  taketh  away 
from  me  the  stewardship:  I  cannot  dig;  to  beg  I  am 
ashamed.  1  am  resolved  what  to  do;  that  when  I 
am  put  out  of  the  stewardship,  they  may  receive  me 
into  their  houses.  So  he  called  every  one  of"  his 
lord's  debtors  unto  him,  and  said  unto  the  first,  How 
much  owest  thou  unto  my  lord?  and  he  said,  An 
hundred  measures  of  oil:  and  he  said  unto  him, 
Take  thy  bill,  and  sit  down  quickly,  and  write  fifty. 
Then  said  he  unto  another.  And  how  much  owest 
thou?  And  he  said,  An  hundred  measures  of  wheat. 
And  he  said  unto  him.  Take  thy  bill,  .and  write  four- 
score. And  the  lord  commended  the  unjust  steward, 
because  he  had  done  wisely  :  for  the  children  of  this 
world  are  in  their  generation  wiser  than  the  children 
of  light.  And  I  say  unto  you.  Make  to  yourselves 
friends  of  the  mammon  of  unrighteousness;  that, 
when  ye  fail,  they  may  receive  you  into  everlasting 
habitations.  He  that  is  faithful  in  that  which  is  least, 
is  faithful  also  in  much :  and  he  that  is  unjust  in  the 
least,  is  unjust  also  in  much. 

These  words  teach  us,  that  little  things  make 
up  the  character  of  a  man,  and  are  a  proper  criterion, 
by  which  mankind  are  denominated  either  good  or 
bad,  faithful  or  unfaithful. 

This  truth  might  be  extensively  illustrated  from 
natural  objects,  or  the  works  of  nature.  The  im- 
mensity of  the  divine  works  is  composed  of  parts; 
or  in  other  words,  innumerable  worlds  constitute  the 
universe.  This  material  world  is  composed  of 
elements;  and  even  particles  of  matter  comprise  the 


SERMON  XX.  2/ii) 

whole.  The  face  of  nature,  when  exhihiting  its  most 
beautiful  scenery,  is  unbounded  and  infinitely  diver- 
sified; yet  spires  of  grass,  plants,  and  leaves  of  trees 
are  the  component  parts.  VVe  sometimes  behold  the 
heavens  overspread  with  clouds  ;  but  their  substance 
is  mists,  or  vapours  of  the  air.  Kivers,  rills,  and 
even  springs  may  be  considered  as  the  fountains  of 
the  mighty  deep ;  for  the  whole  ocean  is  formed  by 
drops  of  water.  Storms  of  snow  and  hail,  and  the 
falling  showers  give  demonstration  to  our  senses, 
that  all  things  in  nature  are  made  up  of  little  things. 
The  subject  might  be  pursued  in  this  manner,  to  great 
extent;  but  calculated  to  please,  rather  than  to  benefit 
mankind,  as  their  own  experience  would  not  be 
brought  immediately  to  the  test.  This  discourse 
should  be  of  such  a  nature  as  to  make  the  hearers 
feel  themselves  deeply  iisterested,  and  should  serve 
as  a  glass  into  which  they  may  look,  and  discern  their 
true  characters  whether  good  or  bad.  And  for  this 
purpose  let  us  bear  in  mind,  that  a  few  acts,  elthough 
they  be  laudable,  conspicuous,  and  brilliant,  are  not 
sufficient  to  establish  an  upnght  and  excellent  cha- 
racter; nf^ither  are  a  few  misdeeds  although  known 
to  the  world,  surficient  to  destroy  an  established 
Christian  character.  For  example,  a  Viie  piosti- 
tuied  to  vicious  courses,  cannot  be  denominated -a 
virfuous  one,  merely  from  a  few  acts  of  bumai  ity, 
gene!  osity,  or  patriotism.  On  the  other  hand,  some 
oi  the  worthies,  recorded  in  scripture,  wlso  ff  11  into 
tevnptation  and  grievous  sins,  did  net  destroy  their 
re! iii^io us  character,  although  they  brought  a  stain  on 
their  good  profession,  buppose  a  person  of  sober 
habits  tali  into  the  sin  of  intoxication  but  once  or 
twice  duri'ig  his  life  ;  this  will  not  fix  on  him  the 
ch  iracter  of  a  drunkard.  Neither  will  he,  on  the 
other  hand,  who  is  adJicted  to  lying,  if  he  occasion- 
ally speak  the  truih,  be  denoaii  lated  a  person  of 
verac-iy.  Greatly  to  extol  any  person,  bee  iuse  a 
few  things  are  eminently  in  his  favour,  and  to  pro- 


26©  SERIVIOx\  XX, 

iiounce  such  an  one  upright  on  the  account  of  these, 
when  other  circumstances  are  not  correspondent,  dis- 
covers weakness  of  mind,  and  a  want  of  a  knowledge 
of  the  world,  and  of  the  word  of  God.  Neither 
should  we  he  hasty  to  condemn  any  one  as  possessing 
a  bad  character,  because  some  faults  appear ;  but 
should  learn  his  varied  deportment,  especially  his 
daily  walk,  would  we  tbrm  an  opinion  concerning  his 
true  worth. 

1st.  Little  things  make  up  the  character  of  a  man,  as  it 
fespects  the  common  conduct  and  affairs  of  life.  Some 
persons  with  great  activity,  occasionally  exert  them- 
selves and  effect  much  in  the  course  of  a  day ;  but 
this  does  not  entitle  them  to  the  character  of  indus- 
try, although  they  be  applauded,  for  performing  un- 
paralleled labours,  or  effecting  wondrous  exploits. 
But,  if  a  person  be  daily  and  perseveringly  engaged 
in  some  useful  occupation ;  although  he  be  able  to 
accomplish  but  little,  he  is  justly  called  an  industri- 
ous man.  Sometimes  acts  of  enterprise  make  a  man 
wealthy ;  and  at  once,  secure  a  fortune.  But  gene- 
rally to  accumulate  property  little  by  little,  is  the 
manner  by  which  we  are  to  obtain  the  character  of 
faithful  stewards  in  the  good  things  of  this  life,  and 
to  have  economy  and  frugality  witness  our  daily 
conduct.  Again  :  little  things  will  render  a  man  a 
prodigal  and  spendthrift.  Prodigality,  v\hich  like  a 
flood,  desolates  the  best  of  farms,  and  buries  in  sad 
yuins  large  estates,  is  frequently  made  up  of  little 
things,  perhaps  not  larger  than  half  gills.  Negligence 
and  wastefulness  in  mattei*s  of  small  moment,  will 
soon  arise  to  a  great  and  sad  amount.  Yery  few,  at 
©ne  hazardous  blow,  lavish  an  estate;  but  thousands 
l^quander  away  their  substance  insensibly  and  thei^ 
little  excesses,  like  a  moth,  consume  all  they  possess. 
ft  is  a  common  proverb,  Take  care  of  the  pence, 
and  the  pounds  will  take  care  of  themselves.  So 
ih.e  wasting  of  cents,  is  the  consumption  of  thousands 
of  dollars.     Thus  the  present  prospects  of  a  man. 


SERMON    XX.  26  J 

whether  goodly  or  sad,  depend  generally  on   little 
things,  which  serve  to  form  his  character. 

2d.  Little  things  make  xap  the  character  of  mankind  as- 
honest  or  dishonest.  For  illustration  let  a  few  exam- 
ples be  taken.  Suppose  a  merchant  set  an  unrea- 
sonable price  on  some  articles,  with  which  the  buyer 
is  not  acquainted.  He  is  a  cheat;  for  his  store  is 
opened  with  an  implicit  promise  of  dealing  fairly  and 
honourably.  He  might  as  well,  by  slight  of  hand, 
take  money  from  a  person's  pocket  without  his 
knowledge.  Let  him  so  adjust  his  weights,  that  he 
will  fraudulently  save  but  half  a  penny  weight  on 
each  pound  he  weighs,  he  is  a  dishonest  man.  He 
needs  not  be  chargeable  with  open  injustice,  or 
cheating  by  the  gross,  in  order  to  establish  his  true 
character;  for  he  makes  this  up  by  little  things. 
But  this  same  person  would  defraud  others  of  large 
sums,  could  he  over-reach  them  and  not  be  detected. 
And  if  he  be  not  dishonest  in  concerns  of  large 
amount,  the  true  reason  is,  not  that  he  is  not  a  disho- 
nest character,  but  because  he  believes  such  a  course 
of  dishonest  dealing,  would  not  in  the  end,  so  well 
answer  his  unlawful  gain.  This  is  the  true  import 
of  the  expression,  He  that  is  unjust  in  the  least,  is 
unjust  also  in  much.  Take  by  contrast,  one  who  is 
conscientiously  honest  in  all  the  smaller  concerns 
and  pursuits  of  life,  and  the  same  principle  will  lead 
him  to  uprightness  when  matters  of  much  importance 
are  presented  before  him.  For  it  is  equally  true, 
he  that  is  faithful  in  that  which  is  least,  is  faithful 
also  in  much.  Let  a  silversmith  knowingly  defraud 
those  of  whom  he  buys  or  to  whom  he  sells,  of  only 
one  cent  on  a  dollar,  or  an  ounce  of  old  silver,  he 
stamps  his  own  character  with  dishonesty.  But  let 
him  fear  dishonest  gain  in  trivial  concerns ;  and  he 
will  not  dare  attempt  it  in  those  which  are  weighty. 
Suppose  that  a  farmer,  in  every  half  bushel  of  grain 
or  other  things,  that  he  buys  or  sells,  wrongs  another 
of  only  one  gill.     This  may  be  called  a  tiifling  dis- 


262  SERMON   XX. 

honesty;  but  as  little  as  it  is,  the  words  of  the  text 
announce  it  to  be  the  true  standard  of  his  character. 
Not  only  are  false  weights,  false  measures,  and  a  false 
balance,  an  abomination  to  the  Lord ;  but  also 
trifling  and  designed  errours,  when  we  have  those 
which  are  true.  Suppose  a  miisister  of  the  gospel 
preach  the  truth  clearly  and  forcibly,  with  wisdom 
and  faithfulness ;  but  that  he  lead  not  a  liiie  of  piety, 
nor  seeks  to  follow  the  directions  which  he  gives  to 
others.  He  is  not  only  inconsistent,  but  doubly  dis- 
honest. A  striking  discourse,  or  a  splendid  appear- 
ance on  the  Sabbath,  will  not  avail  as  a  substitute  tor 
the  smaller  or  more  private  duties  of  the  week.  Let 
these  few  examples  serve  as  glasses  tor  persons  of 
every  trade,  pursuit,  and  profession,  into  which  they 
may  look,  and  discern  their  true  character.  The 
application  is  easy :  and  that  we  examine  and  judge 
ourselves  by  little  things,  is  of  vast  importance.  We 
need  not  be  deceived,  nor  seek  for  great  things,  in 
order  to  tell  what  manner  of  spirit  we  possess;  for 
little  things  are  the  criterion,  which  decide  the 
character  of  a  man. 

3d.  Little  thirgs  iray  make  up  the  character  of  a 
defamer  or  slanderer,  '^l  he  tongue  is  a  little  mem- 
ber and  it  needs  not  utter  great  words,  nor  very 
bitter  sayings.,  ir;  order  io  do  much  ii.jury.  Persons 
may  be  u-ee  from  open  r  uliisg  slander,  and  by  dis- 
conrs>»s  of  susinises  and  curious  inquiries,  most  ^ikc- 
tually  defame  their  iiei;<>/tipours.  There  are  some  who 
profess  a  tenderness  ior  the  character  of  others,  and 
who,  by  their  insinuations,  aim  to  c^st  a  reproacji 
upon  their  good  name.  They  w onid  not  beseei;  raili?ig 
against  themon  publick occasions,  but  iu  the  presence 
of  a  few,  they  are  ever  ready  to  express  their  doubts 
and  fears  cotjcerniiig  them.  1  hey  give  cnution  I'ot 
to  have  their  remr^rks  spread,  under  preteice  that 
they  would  not  wish  to  injure  them :  but  in  reality, 
that  they  may  sheath  a  dagger  in  their  hearts,  in 
many  instances,  the  secret  whispers  and  slanders  of 


SERMOM    XX.  263 

an  envious  tongue,  are  more  pernicious  than  open 
and  rank  defamation.  They  are  Hke  a  poisonous 
and  deadly  serpent,  which  is  more  to  be  dreaded, 
when  concealed  under  the  grass,  than  in  an  open 
field.  Persons  oi"  uprightness  and  integrity,  stand 
secure  from  open  and  virulent  attacks  :  but  what  can 
secure  from  secret  aspersions,  uttered  with  the  spirit 
of  satan,  and  clothed  with  the  appearance  of  an 
ano^el  ?  Who  does  not  know  that  hints,  surmises, 
and  doubtful  inquiries,  though  little  things,  are  most 
fatal  weapons  ?  Let  whisperers  and  backbiters,  tale- 
bearers and  busy  bodies,  yea  and  all  of  us,  remember 
that  dagrant  expressions  are  not  necessary  and  essen- 
tial to  slander;  but  that  little  things,  may  most  effec- 
tually make  up  the  character  of  a  defamer. 

4th.  A  moral  and  amiable  character  is  made  up  of 
little  things;  which  consists  simply  in  rendering  to  all, 
their  dues.  It  is  but  a  little  thing  that  some  be  ac- 
knowledged assuperiours.and  honoured  accordingto 
the  dignity  of  their  station,  and  the  excellence  of 
their  character.  The  same  courteous  and  friendly 
treatment,  which  we  may  reasonably  expect  from  our 
equals,  is  an  easy  rule  to  regulate  our  conduct 
towards  them;  and  we  need  not  call  it  too  small  a 
thing,  or  esteem  it  beneath  us,  to  pay  proper  attention 
to  those  whom  we  consider  our  iuferiours.  The  pa- 
rental character  is  made  up  of  a  train  of  little  things, 
of  varied  and  repeated  acts,  which  are  the  natural 
result  of  parental  affection.  It  is  certainly  a  great 
work  to  train  up  a  child  in  the  way  he, should  go;  and 
it  is  equally  true,  that  little  things,  in  due  season ,  are 
sufficient  to  effect  this.  The  duty  of  a  chdd  towards 
his  parents,  does  not  consist  in  great,  but  in  little 
things.  All  the  social  duties  may  be  comprised  in 
seasonable  attention  and  suitable  conversation,  and 
demand  not  brilliant  talents  nor  extraordinary  exer- 
tions. The  character  of  the  charitable  man,  is  not 
formed  from  bestowing  large  sums ;  but  from  bis  rea- 


264  SERMON  XX. 

diness  to  relieve  and  assist,  little  by  little,  according 
as  situations  and  circumstances  require.  A  little 
seasonable  aid  and  a  few  salutary  directions,  may  be 
of  much  avail  to  the  poor,  and  to  those  vi^ho  stand  in 
need  of  counsel.  A  friend  in  need,  is  a  friend  in  deed ; 
and  a  word  fitly  spoken,  is  like  apples  of  gold  in 
pictures  of  silver.  As  it  respects  the  various  offices, 
relations,  and  duties  of  this  present  life,  we  may  do 
much  good,  if  we  seasonably  attend  to  what  may  be 
called  little  things. 

5th.  The  character  of  a  patriot  or  hero  of  a  nation, 
is  most  thoroughly  estabhshed  by  little  things.  When 
we  hear  of  the  wondrous  exploits  and  successes  of 
any  man,  what  a  jewel  is  set  in  his  character,  if  his 
private  life  and  secret  walk  correspond  to  the  dignity 
of  his  elevated  station !  Is  Washington  the  glory  of 
our  nation,  as  he  is  the  father  of  our  country  ?  How 
is  his  character  exalted  and  dignified  from  the 
account  of  his  servant,  respecting  his  daily  deport- 
ment, especially  that  of  stated  secret  prayer,  when  he 
would  withdraw  to  kneel  before  his  Maker  in  his 
closet,  to  implore  his  guidance  and  blessing.  Gene- 
ral La  Fayette  is  extolled  as  an  American  hero.  But 
the  generahtydo  not  consider  that  he  embarked  not 
to  regain  his  own  liberty,  but  ours;  and  that  in  our 
infant  state,  he  sacrificed  his  property,  though  little 
did  he  expect  a  rich  reward  at  this  day.  On  the 
other  hand,  the  character  of  Alexander  the  Great, 
appears  small  when  we  turn  to  the  effeminacy  and 
latter  end  of  his  life.  The  brilliant  and  successful 
exploits  of  any  man  are  most  glorious,  as  it  respects 
his  good  name,  when  they  are  supported  by  the  little 
things  pertaining  to  his  life,  which  add  excellence  to 
fame.  How  desirable  that  they  who  would  render 
their  names  immortal  amongst  men,  be  found  faithful 
in  that  which  is  least,  that  their  memory  be  perpetu- 
ated in  realms  above.  A  few  memorable  events  in 
any  person's  life,  will  not  prove  an  equivalent  or  com- 


SCRSION    XX..  2i?.a 

pensation  for  the  defects  of  the  many  little  things 
which  are  the  true  standard  and  criterion,  of  which 
the  characters  even  of  great  men  are  made  up. 

6th.  Little  things  must  make  up  the  character  of 
most  men,  as  few  have  capacity  or  opportunity  for 
great  and  noble  enterprises.  Comparatively  few  of 
the  human  race,  are  gifted  with  extraordinary  natural 
powers  of  mind  ;  and  fewer  still,  have  all  the  advan- 
tages which  are  necessary  to  cultivate  them  to  their 
greatest  extent.  Of  the  few  able  and  eminent  men 
which  at  any  time  live,  how  small  is  the  number  of 
those,  who  in  the  whole  course  of  their  lives,  have 
opportunity  of  doing  what  the  world  would  call 
great  things.  A  mere  trifling  number  can  be  the 
monuments  of  history,  and  the  astonishment  of  ages; 
for  the  principal  part  live  and  die  in  obscurity.  They 
have  not  the  power  of  being  distinguished  in  their 
whole  lives  by  any  great  and  glorious  work,  or  noble 
enterprise,  consequently  their  memory  is  lost  in 
oblivion  at  death.  Ten  thousand  times  ten  thousand 
human  beings  are  never  known  beyond  the  neigh- 
bourhood in  which  they  are  born.  Many  are  brought 
up  in  the  most  lamentable  ignorance,  and  scarcely 
ever  hear  of  doings  beyond  their  own  town  or  vicin- 
ity. Concerning  such  it  is  emphatically  true,  that 
little  things  make  up  their  character ;  for  their  means 
of  knowledge,  ideas,  and  o|iportunities  of  doing 
good,  are  greatly  limited.  But  w  hether  they  improve 
the  talents  they  have,  wiiether  they  are  faithful  oif 
unfaithful  according  to  their  means  and  opportuni- 
ties, is  their  important  concern.  Such  persons  do 
form  characters  either  orood  or  bad,  and  thev  are 
interested  in  this  subject  as  well  as  others ;  for  it 
teaches  simple  truth :  He  tliat  is  faithful  in  that  which 
is  least,  is  faithful  also  in  much :  and  he  tliat  is  unjust 
m  the  least,  is  unjust  also  in  much. 

7th.  Little  things  make  up  the  cJiaracter  of  a  man  as  a 
Christian,  and  will  be  the  criterion  by  which,  cti  the  last 
gr^at  day,  sentence  i^ill  be  pronounced  for  eternilij^     The 

34 


264  SERiMON  XX. 

diness  to  relieve  and  assist,  little  by  little,  according 
as  situations  and  circumstances  require.  A  little 
seasonable  aid  and  a  few  salutary  directions,  may  be 
of  much  avail  to  the  poor,  and  to  those  who  stand  in 
need  of  counsel.  A  friend  in  need,  is  a  friend  in  deed ; 
and  a  word  fitly  spoken,  is  like  apples  of  gold  in 
pictures  of  silver.  As  it  respects  the  various  offices, 
relations,  and  duties  of  this  present  life,  we  may  do 
much  good,  if  we  seasonably  attend  to  what  may  be 
called  little  things. 

5th.  The  character  of  a  patriot  or  hero  of  a  nation, 
is  most  thoroughly  established  by  little  things.  When 
we  hear  of  the  wondrous  exploits  and  successes  of 
any  man,  what  a  jewel  is  set  in  his  character,  if  his 
private  life  and  secret  walk  correspond  to  the  dignity 
of  his  elevated  station !  Is  Washington  the  glory  of 
our  nation,  as  he  is  the  father  of  our  country  ?  How 
is  his  character  exalted  and  dignified  from  the 
account  of  his  servant,  respecting  his  daily  deport- 
ment, especially  that  of  stated  secret  prayer,  when  he 
would  withdraw  to  kneel  before  his  Maker  in  his 
closet,  to  implore  his  guidance  and  blessing.  Gene- 
ral La  Fayette  is  extolled  as  an  American  hero.  But 
the  generality  do  not  consider  that  he  embarked  not 
to  regain  his  own  liberty,  but  ours;  and  that  in  our 
infant  state,  he  sacrificed  his  property,  though  little 
did  he  expect  a  rich  reward  at  this  day.  On  the 
other  hand,  the  character  of  Alexander  the  Great, 
appears  small  when  we  turn  to  the  effeminacy  and 
latter  end  of  his  life.  The  brilliant  and  successful 
exploits  of  any  man  are  most  glorious,  as  it  respects 
his  good  name,  when  they  are  supported  by  the  little 
things  pertaining  to  his  life,  which  add  excellence  to 
fame.  How  desirable  that  they  who  would  render 
their  names  immortal  amongst  men,  be  found  faithful 
in  that  which  is  least,  that  their  memory  be  perpetu- 
ated in  realms  above.  A  few  memorable  events  in 
any  person's  life,  will  not  prove  an  equivalent  or  com- 


pensation  for  the  defects  of  the  many  little  things 
which  are  the  true  standard  and  criterion,  of  which 
the  characters  even  of  great  men  are  made  up. 

6th.  Little  things  must  make  up  the  character  of 
most  men,  as  few  have  capacity  or  opportunity  for 
great  and  noble  enterprises.  Comparatively  few  of 
the  human  race,  are  gifted  with  extraordinary  natural 
powers  of  mind  ;  and  fewer  still,  have  all  the  advan- 
tages which  are  necessary  to  cultivate  them  to  their 
greatest  extent.  Of  the  few  able  and  eminent  men 
which  at  any  time  live,  how  small  is  the  number  of 
those,  who  in  the  whole  course  of  their  lives,  have 
opportunity  of  doing  what  the  world  would  call 
great  things.  A  mere  trifling  number  can  be  the 
monuments  of  history,  and  the  astonishment  of  ages ; 
for  the  principal  part  live  and  die  in  obscurity.  They 
have  not  the  power  of  being  distinguished  in  their 
whole  lives  by  any  great  and  glorious  work,  or  noble 
enterprise,  consequently  their  memory  is  lost  in 
oblivion  at  death.  Ten  thousand  times  ten  thousand 
human  beings  are  never  known  beyond  the  neigh- 
bourhood in  which  they  are  born.  Many  are  brought 
up  in  the  most  lamentable  ignorance,  and  scarcely 
ever  hear  of  doings  beyond  their  own  town  or  vicin- 
ity. Concerning  such  it  is  emphatically  true,  that 
little  things  make  up  their  character;  for  their  means 
of  knowledge,  ideas,  and  opportunities  of  doing 
good,  are  greatly  limited.  But  whether  they  improve 
the  talents  they  have,  whether  they  are  faithful  or 
unfaithful  according  to  their  means  and  opportuni- 
ties, is  their  important  concern.  Such  persons  do 
form  characters  either  j^ood  or  bad,  and  tliev  are 
interested  in  this  subject  as  w  ell  as  others ;  for  it 
teaches  simple  truth :  He  that  is  faithful  in  that  which 
is  least,  is  faithful  also  in  much :  and  he  tlmt  is  unjust 
in  the  least,  is  unjust  also  in  much. 

7th.  Little  things  make  up  the  character  of  a  man  as  a 
Christian^  and  will  be  the  criterion  by  which,  ctt,  the  last 
gr^at  day^  sentence  i^ill  be  pronounced  for  eternity     The 

34 


266  SERMON    XX. 

words  of  the  text  will  be  the  test  as  a  trial  orstandard, 
by  which  we  must  be  judged;  but  the  sentence  to 
be  pronounced  will  be  a  little  varied,  he  that  is  unjust 
lot  him  be  unjust  still:  and  he  which  is  filthy,  let  him 
be  filthy  still :  and  he  that  is  righteous,  let  him  be 
righteous  still :  and  he  that  is  holy,  let  him  be  holy 
still :  Then  a  life  of  piety,  though  in  a  corner  of  ob- 
scurity and  shrouded  in  abject  poverty,  will  shine 
conspicuous,    and    out    dazzle    all    the   pomp   and 
grandeur  of  this  world.     Self  denial,  meekness,  and 
charity,  will  be  most  brilliant  gems  in  the  heavenly 
crown.      The   sceptres   and    badges   of  kings  and 
princes,  of  popes  and  emperours,  will  fadeaway  and 
shrivel  as  a  scroll,  when  compared  with  those  little 
things,  which  will  serve  to  show  that  a  man  is  found 
faithful  in  that  which  is  least.      Let  us  then  now  re- 
alize the  true  import  of  the  saying  of  the  Saviour  to 
his  disciples:  Whosoever  shall  give  you  a  cup  of 
water  to  drink  in  my  name,  because  ye  belong  to 
Christ,  verily,  I  say  unto  you.  He  shall  not  lose  his 
reward.     And   whosoever  shall  offend  one  of  these 
little  ones  that  believe  in  me,  it  is  better  for  him 
that  a  mill-stone  uere  hanged  about  his  neck,  and 
he  were  cast  into  the  sea.     Let  not  the  account  of 
that  little  sum,  two  mites,  which  the  poor  widow  cast 
into  the  treasury,  be  forgotten  nor  despised  by  us. 
Though  a  little  thing,  it  is  recorded  for  instruction, 
and  has  a  direct  bearing  on  our  character.     Perhaps 
some  would  hope  for   divine  approbation,   neither 
from  great  nor  little  things;  but  irom  neutral  ground, 
or  not  openly  opposing  religion.     Let  me  draw   an 
arrow  iiom  the  divine  quiver,  sharpened  and  made 
ready  by  the  blessed  Redeemer.     Lie  that  is  not  with 
me,  is  against  me ;  and  he  that  gathereth  not  with 
me,  scattereth  abroad.      1  see  another  character  of 
quite  8f  different  form.      It  is  one  who  glories  in  a 
wonderful  conversion,  like  that  of  the  apostle  Paul. 
The  heavens  seemed  opened,  and  the  angels  of  God, 
and  the- Son   of  man,  appeared  in  all  their  glory. 


iERMON  XX.  2i)7 

But,  friend,  have  you  none  of  those  little  things 
which  are  credentials,  essential  to  a  Christian  cha- 
racter ?  Oh  no !  I  think  it  not  worthy  to  trouble 
myself  about  such  things.  My  past  conversion  is  all 
I  ask,  to  make  my  calling  and  election  sure ;  and  a 
life  of  godliness  would  be  an  intolerable  cross  to  me. 
Alas  deluded  man!  Satan  has  appeared  to  you 
transformed  into  an  angel  of  light;  and  if  you  do 
not  yet  repent,  and  begin  to  walk  in  newness  of  life, 
he  will  meet  you  at  last  in  the  clouds  of  the  air,  and 
drag  you  down  to  the  region  of  despair.  The  secret 
motives  of  the  heart,  words,  and  retired  places  for 
prayer,  will  be  sources  of  joy  to  some  and  of  con- 
sternation to  others.  Let  us  recollect  that  Naaman, 
the  Syrian  leper,  was  not  required  to  do  some  great 
thing  in  order  to  efTect  his  cure.  Then  let  us  take 
the  simple  and  only  safe  means  which  God  has  given, 
to  save  from  hell  and  raise  to  heaven.  If  we  seek 
to  do  great  things  and  for  these  to  be  saved,  we  die ; 
but  if  we  neglect  not  those  little  things,  which  the 
word  of  life  points  out  as  essential  to  our  forming  a 
Christian  character,  we  live.  Yes,  live  in  glorious 
immortality,  when  these  heavens  and  this  earth  shall 
be  no  more. 

REFLECTIONS. 

let.  In  the  hght  of  this  subject  we  may  sec,  that  our 
great  concern  should  not  be  to  know  what  the  world 
may  think  of  us ;  but  how  we  are  esteemed  in  the 
sight  of  God.  It  is  desirable  to  have  the  good 
opinion  of  others;  and  earthly  friends  in  this  pil- 
grimage state,  are  important  If  an  upright  and  cour- 
teous conduct  will  secure  the  esteem  of  our  fellow- 
men,  we  should  endeavour  to  obtain  their  good 
opinion,  that  we  may  be  the  more  useful.  Still  we 
should  not  seek  to  be  men-pleasers,  but  the  servants 
of  God.  And  when  our  name  is  evil  spoken  of, 
when  our  motives  and  character  are  questioned  by 
others,  our  solicitations  should  be  to  obtain  the  ap- 


270  SERMON  XX. 

forbidden  field  but  what  may  be  easily  surmounted. 
If  he  is  but  a  little  way  within  the  unlawful  territory, 
even  upon  its  margin,  the  God  who  finds  him  thepe, 
will  reckon  and  deal  with  him  as  a  bold  transgressor. 
In  the  words  of  the  text,theSaviotir  has  taken  his  stand 
on  the  mere  dividing  line  between  what  is  lawful  and 
what  is  unlawful ;  and  he  gives  us  to  understand, 
that  the  man  who  enters  by  a  single  footstep  on  the 
lorbidden  ground,  immediately  contaminates  his 
person  with  the  full  hue  and  character  of  guiltiness. 
He  does  not  make  the  difference  between  right  and 
wrong  to  consist  in  a  gradual  shading  of  the  one  into 
the  other;  and  thus  obliterate  the  distinctions  of 
morality.  He  allows  no  imperceptible  intermixture 
between  the  nature  and  margin  of  virtue  and  vice ; 
but  gives  a  clear  and  decided  delineation.  It  is  not 
a  gentle  transition  for  a  man  to  step  over  from  honesty 
to  dishonesty,  and  from  truth  to  falsehood.  There  is 
between  them  a  wall,  rising  up  unto  heaven  :  and  the 
authority  of  God  must  suffer  violence,  ere  one  inch 
of  entrance  can  be  made  into  the  field  of  iniquity. 
The  Saviour  never  glosses  over  the  beginning  of 
crimes.  His  object  is  effectually  to  fortify  the  limit, 
to  cast  a  rampart  of  exclusion  around  the  whole 
territory  of  guilt,  and  to  rear  it  before  the  eye  of 
man  in  such  characters  of  strength  and  sacredness, 
as  should  make  him  feel  that  it  is  impregnable. 

Again :  We  may  see,  that  he  who  is  unfaithful  in 
the  least,  has  incurred  the  condemnation  of  him  who 
is  unfaithful  in  much;  because  the  littleness  of  the 
gain,  so  far  from  lessening  the  guilt,  is  in  fact  rather  a 
circumstance  of  aggravation.  It  is  certain  that  he  who 
has  committed  injustice  for  the  sake  of  a  less  advan- 
tage, has  done  it  on  the  impulse  of  a  less  temptation. 
He  has  parted  with  his  honesty  at  an  inferiour  price, 
by  bartering  it  for  a  mere  trifle.  And  does  this  lessen 
his  guilt  ?  Certainly  it  proves  how  small  is  the  price 
which  he  sets  upon  his  eternity;  and  how  cheaply  he 
can  bargain  away  the  favour  of  God,  and  an  inherit- 


SERMON    XX.  271 

ance  in  glory.  And  the  more  paltry  the  trafick  is  in 
respect  of  sinful  gain,  the  more  profane  it  may  be  in 
respect  of  principle.  It  likens  him  the  more  to  pro- 
fane Esau,  who  sold  his  birth-right  for  a  mess  of  pot- 
tage. The  piercing  eye  of  Him  who  looketh  down 
from  heaven,  and  pondereth  the  secrets  of  every 
breast,  perceives  that  the  man  who  is  abhorrent  only 
in  the  view  of  flagrant  acts  of  injustice,  has  no  jus- 
tice whatever  in  his  character.  It  is  at  the  precise 
limit  between  the  right  and  the  wrong,  that  the 
flaming  sword  of  God's  law  is  placed.  This  is  stri- 
kingly evident  in  the  instance  of  the  first  sin  that 
entered  the  world.  What  is  it  that  swells  the  eat- 
ing of  the  forbidden  fruit  with  a  grandeur  so  moment- 
ous }  How  came  an  action,  in  itself  so  minute,  to  be 
the  germe  of  such  mighty  consequences  }  How  are 
we  to  conceive  that  our  tirst  parents,  by  one  act  of 
disobedience,  brought  death  upon  themselves  and 
their  posterity  }  By  the  eating  of  the  forbidden  fruit, 
a  clear  requirement,  or  distinct  prohibition  was 
broken.  A  transition  was  made  from  loyalty  to  re- 
bellion ;  and  an  entrance  was  effected  into  the  king- 
dom of  Satan.  If  the  act  itself  was  a  trifle,  it  served 
to  aggravate  the  guilt ;  that,  for  such  a  trifle  the  au- 
thority of  God  could  be  despised  and  set  at  defiance. 
Moreover,  the  truth  of  God  was  pledged  for  the  ex- 
ecution of  the  threatening.  And  now,  if  for  a  single 
transaction,  all  the  felicity  of  paradise  had  to  be 
broken  up,  and  the  wretched  offenders  to  be  turned 
abroad  upon  a  world,  now  changed  by  the  curse  into 
a  wilderness;  and  all  the  woes  with  which  earth  is 
filled,  be  the  direful  consequence,  let  us  not  hesitate 
to  believe,  That  he  who  is  unfaithful  in  that  which  is 
least,  contracts  great  guilt;  and  for  the  sake  of  a 
little  gain,  incurs  an  aggravated  condemnation. 

4th.  We  may  also  see,  that  he  who  is  faithful  in  that 
which  is  leasts  is  entitled  to  the  highest  praise.  In  respect 
both  of  righteous  principle  and  practice,  such  an 
one  is,  and  ought  to  be  considered  a^  being  faithful  m 


272  SERMON  XX. 

that  which  is  much.  Who  is  the  man,  my  hearers, 
to  whom  you  would  most  readily  confide  the  whole 
of  your  property  ?  He  who  would  disdain  to  put 
forth  an  injurious  hand  on  a  single  farthing.  Of  whom 
"would  you  have  the  least  dread  of  any  unrighteous 
encroachment?  He  is  the  one,  all  the  delicacies  of 
whose  principle  are  awakened  when  he  comes  within 
sight  of  the  dividing  limit,  which  separates  justice 
from  injustice.  Who  is  the  man  whom  we  shall  never 
find  among  the  greater  degrees  of  iniquity  ?  He  who 
shrinks,  with  sacred  abhorrence,  from  its  smallest 
degree.  Nobleness  of  condition  in  life,  is  not  essen- 
tial as  a  state  for  nobleness  of  cliaracter :  Nor  does 
a  man  require  to  be  high  in  office,  to  gather  around 
his  person  the  worth  and  lustre  of  a  high-minded 
integrity.  Humble  life  may  be  as  rich  in  moral 
grace  and  moral  grandeur,  as  the  loftier  places  of 
society  and  refinement.  True  dignity  of  principle 
may  be  cherished  in  the  breast  of  a  man  of  the  low- 
est drudgery,  as  well  as  in  the  bosom  of  him  who 
stands  entrusted  with  the  fortunes  of  an  empire. 
Moreover,  that  man  has  the  brightest  christian  char- 
acter who  conscientiously  observes  all  the  punctilios 
of  godliness.  It  is  in  a  humble,  and  almost  unno- 
ticed walk,  that  he  can  most  effectually  prove  to  his 
God  and  his  own  conscience,  that  he  is  a  Christian. 
Hence,  the  secret  walk,  the  private  acts  of  men,  if 
noble,  far  the  noblest  of  their  lives.  And  to  be 
faithful  in  those  things  that  are  little,  gives  the  most 
incontestible  evidence,  that  a  man  is  faithful  in  that 
which  is  much;  and  consequently  entitled  to  the 
highest  esteem  and  commendation  from  his  fellow 
men  and  the  peculiar  smiles  and  approbation  of  his 
God.    jlmcn. 


^\ 


SERMON  XXI, 

ON  JUSTIFICATION. 


Romans  iii.  21. 

Being  justified  freely  by  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus. 

JL  HE  doctrine  of  justification  is  one  of  the  main 
pillars,  which  supports  the  Christian  rehgion.  It  is 
of  great  importance  that  it  be  rightly  understood ; 
for  it  is  essential  to  the  system  of  divine  truth,  re., 
vealed  in  the  sacred  scriptures.  And  that  we  may 
have  clear  views  of  this  fundamental  article  of  Chris- 
tianity, let  us  attend  to  the  context.  St.  Paul,  after 
showing  that  by  the  deeds  of  the  law,  there  shall  no 
flesh  be  justified  in  the  sight  of  God,  illustrates  the 
present  subject  in  the  following  manner.  But  now 
t^he  righteousness  of  God  without  the  law,  is  mani- 
fested; being  witnessed  by  t!ie  law  and  the  prophets  ; 
Even  the  righteousness  of  God,  which  is  by  faith  of 
•Tesus  Christ  unto  all,  and  upon  all,  them  that  believe, 
for  there  is  no  difference:  Fur  nil  have  sinned,  and 
come  short  of  the  glory  of  God :  Being  justified 
freely  by  his  grace,  through  the  redemption  that  is  in 
Christ  Jesus,  whom  God"  hath  set  forth  to  be  a  pro- 
pitiation through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God;  To  declare,  I  say, 
at  this  time  his  righteousness;  that  he  might  be  just, 
and  the  justifierof  him  that  believeth  in  Jesus. 

We  are  now  naturally  called  upon  to  attend  to  the 
explication  of  the  term,  justification. 

This  word  is  adopted  from  the  proceedings  of  jii!* 
dicial  courts ;  and  denotes  the  acquittal  of  a  person, 

35 


274  SERMON    XXI. 

tried  by  such  a  court,  upon  an  accusation  of  a  crime. 
The  person  accused,  being  upon  trial,  found  innocent 
of  the  charge,  is  declared  to  be  just  in  the  view  of 
the  law ;  and  by  an  easy  and  natural  figure,  fs  said  to 
be  justified  :  That  is,  he  is  made,  or  found  to  be  just. 
As  the  allegations,  with  which  he  may  be  charged, 
cannot  be  substantiated  against  him,  he  is  freed  from 
indictment,  and  pronouriced  innocent. 

Now,  in  this  original,  forensick  sense  of  the  term, 
it  is  obvious  from  the  declarations  of  the  context, 
that  no  human  being  can  be  justified  by  the  law, 
before  the  bar  of  God.  As  all  mankind  have  dis- 
obeyed this  law,  it  is  clear  that  he  whose  judgement 
is  invariably  according  to  truth,  must  declare  them 
guilty. 

Perfect  beings  are  justified  by  their  own  obedi* 
ence  ;  since  they  fulfil  all  the  demands  of  the  divine 
law.  To  them,  therefore,  the  religion  of  nature  is 
amply  sufficient  to  secure  their  duty,  their  accep- 
tance with  God,  and  their  final  happiness.  And  as 
such  sustain  the  character  of  sinless  perfection, 
their  justification  is  according  to  a  dispensation  of 
perfect  righteousness,  that  renders  unto  them  rewards 
for  personal  merit. 

But  sinful  beings  cannot  thus  be  justified  ;  because 
they  have  not  rendered  that  obedience,  which  is  the 
only  possible  ground  of  justification  by  law.  Con- 
sequently, some  other  ground  of  justification  is  ab- 
solutely necessary  for  them,  if  they  be  ever  accepted 
and  rewarded. 

Still  the  scriptures  teach  us.  For  what  the  law 
could  not  do,  in  that  it  was  weak  through  the  ilesh. 
God  sending  his  own  Son  in  the  likeness  of  sinful 
flesh,  ai\d  for  sin  condemned  sin  in  the  flesh  ;  That 
the  righteousness  of  the  law  might  be  fulfilled  in  us, 
"who  walk  not  after  the  flesh,  but  after  the  Spirit.  It 
is  however  certain,  that  justification,  when  extended 
to  returning  sinners,  must  in  some  respects,  be  a  thing 
"wid^^ly  different  from  justification  under  the  law.     A 


SERMON    XXL  27a 

subject  of  law  is  justified  only  when  he  is  in  the  full 
and  strict  sense,  just :  that  is,  when  he  has  completely 
obeyed  its  requisitions.  In  this  case,  his  obedience 
is  the  only  ground  of  his  justification,  and  is  all  that 
is  essential  to  it ;  because  he  has  done  every  thing 
required  of  him,  and  no  act  of  disobedience  can  be 
truly  laid  to  his  charge. 

From  this  case,  that  of  the  penitent  under  the 
gospel  differs  entirely.  He  has  been  gudty  of  in- 
numerable acts  of  disobedience,  which  are  all  truly 
chargeable  to  him.  Nor  can  it  ever  be  truly  said, 
that  he  has  not  been  guilty  of  them.  Ifi,  therefore, 
he  be  ever  justified,  it  must  be  in  a  sense  widely 
different  from  that  which  has  been  already  explained. 
The  term  is,  then,  not  used  in  the  gospel  because 
its  original  meaning,  is  in  every  sense,  strictly 
intended  ;  but  because  this  term,  figuratively  used, 
better  expresses  the  thing  intended,  than  any  other. 
The  act  of  God  denoted  by  this  term,  as  used 
ill  the  gospel,  so  much  resembles  a  forensick  and 
legal  justification,  that  the  word  is  naturally,  and 
by  an  easy  translation,  adopted  to  express  this  act. 

Hence,  "  to  justify."  as  the  term  is  used  in  the 
gospel,  is  to  absolve  from  an  accusation,  and  to  free 
from  the  condemnation  of  past  sin  by  pardon.  Jus- 
tification, as  the  term  is  used  in  the  divine  word, 
stands  opposed  to  condemnation;  so  that  it  must 
essentially  consist  in  the  acquittal  and  forgiveness  of 
transgressions.  Hear  one  of  the  Proverbs  of  Solo- 
mon, appropriate  to  the  point  under  consideration. 
He  that  justifieth  the  wicked,  and  he  that  condem- 
neth  the  just;  even  they  both  are  abomination  to  the 
Lord.  Again:  says  the  prophet  Isaiah,  Wo  unto 
them  which  justify  the  wicked  for  reward,  and  take 
away  the  righteousness  of  the  righteous,  from  him. 
In  both  of  these  expressions  it  is  obvious,  from  the 
contrast  of  the  epithets  and  characters,  that  to  justify 
the  wicked,  implies  to  pardon  and  acquit  them,  and 
to  treat  them  as  righteous.       And  tlxis  is  the  sense 


276  se!imo.\  Xxi. 

in  which  the  phraBe  is  used  in  the  word  of  God,  when 
he  is  said  to  justify  penitent,  believing  sinners. 
Therefore,  the  justification  of  a  sinner,  comprises  the 
/orgivenesB  of  his  sins,  the  deliverance  from  their 
deserved  punishment,  and  entitling  him  to  all  the 
blessings  contained  in  eternal  life. 

I  would  now  remark,  that  these  three  particulars 
are  included  in  •  the  pardon  of  sin,  if  the  term 
pardon  be  used  in  its  most  extensive  import.  This 
word  is  generally  used  to  signify  only  a  partial 
removal  of  evil;  and  not  a  full,  or  complete  pardon. 
Let  an  example  be  taken  for  illustration.  Suppose 
a  citizen  of  the  United  States  should  commit  a  crime, 
fbr  which  the  law  condemned  him  to  stand  on  the 
gallows,  during  one  hour,  with  a  rope  round  his 
neck.  On  the  day  appointed  for  the  disgraceful 
punishment,  a  pardon  is  received  from  the  President; 
but  with  this  proviso,  that  the  criminal  shall  never 
stand  as  candidate  for  any  publick  ofKce,  neither  be 
allowed  to  vote  for  any  candidate  to  ofhce.  Such  a 
pardon  would  be  only  a  partial  removal  of  evil ;  for 
the  criminal  would  be  deprived  of  some  of  the  lib- 
erties of  a  free  citizen.  A  complete  pardon  would 
not  only  remove  the  disgraceful  punishment  of  the 
rope  and  gallows,  but  it  would  also  entitle  him  to  all 
the  immunities  of  free  citizens,  b}  restoring  all  those 
privileges  which  he  would  otherwise  have  enjoyed, 
had  he  not  committed  the  crime.  Thus,  a  complete 
pardon  of  sin  not  only  gives  peace  of  conscience  to 
the  penitent  sinner,  and  delivers  him  from  the  threat- 
ened penalty  of  the  law ;  but  also  places  him  in  such 
a  standing,  that  he  will  receive  a  reward  for  all  those 
acts  which  imply  true  ohedieiiCe,  as  if  he  had  never 
^sinned.  It  is  in  this  light,  that  we  discern  the  con- 
sistency of  those  scriptural  declarations,  which 
teach  us  that  the  Lord  will  reward  believers  for  exery 
^ood  work,  and  that  he  will  rtiward  every  one  accor- 
ding to  his  works.  Hence,  this  is  the  sersse  in  which 
we  are  to  understand  the  term,  justificatioiu  as  used 


SERMON   XXI.  277 

in  divine  revelation ;  or  the  sense,  in  which  mankind 
are  under  the  gospel,  said  to  be  justified. 

2d.  Let  us  now  inquire  in  what  sense  behevers 
are  said  to  be  justified  freely  by  the  grace  of  God. 
Being  justified  freely  by  his  grace. 

From  the  observations  already  made,  it  is  evident 
that  their  justification  can  in  no  sense  nor  degree  be 
merited  by  themselves.  Then  it  must,  of  course,  be 
communicated  freely. 

The  word  grace,  is  used  by  the  inspired  writers,  in 
various  senses.  In  its  original  import,  it  denotes  a 
free  gift.  As  it  is  used  in  the  text,  the  unmerited  love 
of  God,  is  exhibited  as  the  original  source  of  all  the 
forfeited  blessings  conferred  upon  our  guilty  world. 
So  under  the  influence  of  this  love,  the  Lord  formed 
the  original  and  gracious  design  of  saving  mankind 
from  sin  and  death.  The  law  of  God  is  a  perfectly 
just  law.  But,  by  this,  man  was  condemned  and 
finally  cast  ofl.'  Justice,  therefore,  in  no  sense  de- 
manded the  deliverance  of  mankind  from  condem- 
nation. Consequently  this  deliverance  was  planned 
by  the  mere  gracious  good  will  of  the  Most  High. 
The  Lord  could  not  but  foresee,  that  the  glorious 
blessings  proposed  to  mankind,  would  be  proffered 
only  to  rebels  and  apostates,  who  merited  nothing 
but  wrath  and  indignation.  Then,  unbounded,  gra- 
cious love,  only  could  operate  in  the  Divine  Mind  in 
favour  of  such  beiijgs. 

It  was  also, the  same  kind  of  divine  love  that  induced 
the  Son  of  God  to  become  incarnate,  and  suffer  the 
just  for  the  unjust,  that  he  might  redeem  lost  man. 
Love,  glowijig  with  bowels  of  compassion  stronger 
than  death,  hidi'-ced  him  to  leave  his  native  heaven 
and  all  the  adoring  hosts,  to  come  into  this  world  to 
do  and  suffer-all  that  he  did,  that  there  might  be  jus- 
tification for  the  guilty,  by  grace.  Redemption,  by 
his  death,  proclaims  grace  unmeasurably  great. 

The  mission  and  agency  of  the  Divine  Spirit,  are 
tlie  result  of  this  same  gracious,  incomparable  love. 


:i!7K  SERMOiN    X\l. 

In  the  human  character  there  is  nothing  to  merit  the 
interference  of  this  glorious  Person  on  the  behalf  of 
mankind.  The  Holy  Spirit  comes  to  renew  and 
sanctify  him  ;  because  without  his  agency  in  sanctifi- 
cation,  he  is  undone.  There  is  nothing  amiable  in 
the  moral  character  of  man,  to  merit  or  invite  his  de- 
scent and  renewing  influence.  The  miserable  con- 
dition of  the  human  race  must  be  the  only  induce- 
ment to  the  Spirit  of  grace,  to  interfere  in  this  impor- 
tant work. 

The  several  particulars,  just  mentioned,  so  plainly 
necessary  to  the  justification  of  man,  are  the  result 
of  the  unmerited  love  of  God.  And  his  justification 
itself,  also  flows  entirely  from  the  same  gracious  love. 
As  grace,  in  all  its  operations,  implies  free  unmerited 
favour;  so  behevers  may  be  said  to  be  justified  freely 
by  the  grace  of  God.  The  forgiveness  of  their  sins, 
their  acquittal  from  final  condemnation,  and  their 
admission  to  the  enjoyments  of  heaven,  are  all  granted 
them  freely  and  graciously,  because  God  regards 
them  with  unparalleled  compassion  ;  and  is  theretbre 
pleased  to  communicate  to  them  these  unspeakable 
favours. 

3d.  Let  us  now  inquire  in  what  sense  believers 
are  justified  through  Christ's  redemption.  Being 
justified  freely  by  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus. 

This  expression  doubtless  implies,  that  the  atoning 
sufferings  and  death  of  the  Lord  Jesus  Christ,  is  the 
sole  gro'.nid  of  their  justification.  By  these  the  Di- 
vine Redeemer  made  an  atonement  for  the  sins  of 
mankind.  In  other  words,  he  rendered  to  the  law, 
character,  and  government  of  God,  such  peculiar 
honour  as  to  make  it  consistent  with  their  unchange- 
able nature  and  glory,  that  sinners  should,  on  proper 
conditions,  be  forgiven.  The  pardon  of  the  guilty 
and  rebellious,  rendered  an  atonement  absolutely 
necessary ;  for  the  s  icred  oracles  declare,  Thai 
without  the  shedding   of   blood,  is   no   remission. 


SERMON   XXI.  279 

And,  that  the  blood  of  Christ  is  the  righteousness  by 
which  God  the  Father  justifies  the  beUever  in  Jesus, 
appears  evident,  from  the  shedding  of  the  blood  of 
beasts  in  sacrifice,  under  the  law  of  Moses.  These 
were  all  types  of  the  great  sacrifice  that  was  to  be 
offered  in  due  time.  They  had  no  efficacy  in  them- 
selves to  atone  for  sin;  but  pointed  the  believing  Jews 
to  the  blood  of  their  Redeemer,  for  pardon. 

The  important  errand  for  which  Christ  came  into 
this  world,  was  to  make  an  atonement.  Hence,  he 
was  set  forth  to  be  a  propitiation,  through  faith  in  his 
blood,  to  declare  God's  righteousness,  that  He  might 
be  just,  and  the  justifier  of  him  that  believeth  in 
Jesus.  Moreover,  believers  are  represented  to  be 
healed  by  his  stripes,  to  be  reconciled  to  God  by 
his  death,  and  to  be  justified  by  his  blood.  In  whom 
we  have  redemption  through  his  blood,  the  forgive- 
ness of  sins,  according  to  the  riches  of  his  grace. 
Thus  we  are  taught,  that  God  justifies  believers 
solely  on  Christ's  account.  And  Christ's  once  offer- 
ing up  himself  a  sacrifice  for  sin,  is  the  only  ground 
,of  justification.  But  how  is  the  atonement  of  Christ, 
the  ground  of  pardon  ?  It  is  the  reason  for  which  the 
Lord  can  consistently  justify  the  penitent :  Or  it  is 
that  to  which  he  has  respect,  when  he  delivers  from 
the  curse  of  the  law.  If  perfect  obedience  were 
the  ground  of  justification,  man  would  be  cut  off;  on 
the  ground,  that  all  have  sinned  and  come  short  of 
the  glory  of  God.  The  whole  world  are  guilty 
before  him ;  therefore,  by  the  deeds  of  the  law,  there 
shall  no  flesh  be  justified  in  his  sight.  Neither  can 
the  obedience  of  the  gospel  be  the  ground  of  justi- 
fication before  God ;  for  the  gospel  requites  all  who 
embrace  it,  to  obey  all  its  precepts;  but  the  lives  of 
the  most  pious  are  very  imperfect.  And  should  any 
one  who  embraces  the  gospel,  live  a  life  of  perfect 
obedience  through  the  remainder  of  his  days,  his 
obedience  could  not  be  accounted  a  ransom ;  for  he 
would  have  done  no  more  than  his  duty  :  and  the  law 


280  SERMON    XXI. 

would  have  demands  for  sins  previously  committed. 
Moreover,  should  a  man  live  a  thousand  years  and 
daily  do  many  more  righteous  deeds  than  his  duty 
required,  these  could  not  be  the  ground  of  his  justi- 
fication in  the  sight  of  God ;  for  the  law  threatens 
death,  or  everlasting  punishment  for  every  transgres- 
sion. Hence,  even  such  a  life  of  superabounding 
good  works,  could  not  atone  for  one  sin. 

A  sinner  has  nothing  in  himself,  nor  is  it  possible 
he  ever  should  have  any  thing,  that  could  render  it 
proper  and  reasonable  that  he  should,  out  of  respect 
to  that,  be  forgiven  and  received  to  favour.  Nothing 
that  can  be  done  by  him  to  make  atonement  for  his 
sins,  will  do  any  thing  towards  removing  the  curse  of 
the  divine  law.  No  consequent  obedience  can  atone 
for  transgression,  so  as  to  remove  or  even  mitigate 
the  curse.  The  proclamation  is  gone  forth  from  the 
throne  of  the  great  Eternal,  Cursed  is  every  one 
that  continueth  not  in  all  things  written  in  the  book 
of  the  law  to  do  them.  But  Christ  is  the  end  of  the 
law  for  righteousness :  That  is,  he  was  made  a  curse, 
that  he  might  dehver  all  who  believe  in  him  from  the 
curse  of  the  law.  And  now  God  can  be  just,  can 
act  consistently  with  his  righteousness  ;  make  a  glo- 
rious display  of  his  law  and  government,  and  main- 
tain all  the  divine  rights,  whilst  he  justifies  the 
believer.  In  this  view,  the  divine  word  represents 
all  favour,  the  forgiveness  of  sin,  and  eternal  life  to  be 
bestowed  upon  men,  not  out  of  regard  to  their 
righteousness  and  worthiness,  but  purely  for  the  sake 
of  Christ;  wholly  from  a  regard  to  the  atonement 
which  he  made  by  his  own  blood.  The  whole  that 
is  comprised  in  redemption,  flows  through  Christ  : 
that  is,  on  his  account  and  for  his  sake.  \  perfect 
rio^hteousness  does  indeed  recommend  to  the  divine 
favour.  This  the  justified  sinner  has  not  in  himself, 
but  in  Christ ;  whose  righteousness  is  unto  all,  and 
upon  all  them  that  believe. 

Being  justified  freely  by  his  grace  through   th^ 

/ 


SERMON    XXI.  281 

redemption  that  is  in  Christ  Jesus,  whom  God  hath 
set  forth  to  be  a  propitiation. 

The  term  redemption^  as  used  in  the  word  of  God, 
sometimes  has  reference  to  the  atonement  of  Christ; 
and,  in  other  instances,  it  relates  to  the  actual  re- 
deeming of  sinners  from  sin  and  death.  Perhaps 
both  senses  are  included  by  the  word,  as  it  is  ex- 
pressed in  the  text.  The  term  propitiation^  however, 
is  peculiarly  expressive  of  Christ's  atoning  sacrifice, 
and  its  proper  import  is  his  atonement. 

The  word  atonement^  in  its  original  sense,  denotes 
some  amends,  or  satisfaction,  for  the  neglect  of 
some  duty,  or  the  commission  of  some  fault.  An 
atonement  for  a  crime  committed  against  a  govern- 
ment of  any  kind,  supposes  the  offender,  if  he  re- 
ceive the  benefit  of  it,  to  be  pardoned.  In  this  case, 
it  must  be  such  as  to  leave  the  government  in  as  good 
a  state,  as  firm,  as  honourable,  as  easily  and  surely 
efficacious  in  its  future  operations  after  the  offender 
is  pardoned,  as  it  would  have  been  if  he  had  been 
punished  with  exact  justice.  In  no  other  manner 
can  it  become  a  satisfaction  for  the  injury.  If  all 
the  services  of  the  offender  in  this  case,  were  due  to 
the  government  after  his  crime  was  committed,  it 
would  be  impossible  for  the  atonement  to  be  made, 
unless  by  another  person.  Sin  is  a  crime  committed 
against  the  government  of  God.  All  the  services  of 
sinners  are  owed  to  him,  even  while  they  transgress. 
No  future  services  of  any  sinner,  therefore,  can  be 
any  satisfaction  for  his  past  sins.  If  an  atonement 
be  made  in  this  case,  then,  it  must  be  made  by  a  sub- 
stitute; and  this  substitute  must  be  able  to  render 
services  of  sufficient  value  to  repair  the  injury  done. 
In  the  performance  of  these  services,  he  must  leave 
the  divine  government  as  firm,  as  honourable,  as  effi- 
cacious in  its  operations,  after  the  atonement  is  made, 
as  it  was  before  the  crime  was  committed. 

The  government  of  God  over  his  moral  creatures, 
is  a  moral  government :    that  is,  a  government  of 

36 


282  SERMON    XXI. 

rules  and  motives ;  or  of  laws,  rewards,  and  punish- 
ments. Such  a  government,  even  in  the  hands  of 
Omnipotence,  may  become  weak  and  inefficacious  in 
the  view  of  its  subjects.  A  law,  which,  after  it  has 
been  violated,  is  not  vindicated  by  punishing  the 
violater,  loses,  of  course,  a  part  of  its  authority. 
A  moral  governour  will  cease  to  be  regarded  with 
veneration,  if,  when  he  is  insulted  by  his  subjects,  he 
do  not  inllict  on  them  the  proper  punishment.  And 
a  moral  government  cannot  be  preserved,  unless  the 
motives  to  obedience  be  continued,  to  the  view  of 
its  subjects,  in  full  force. 

An  atonement  for  sin,  therefore,  that  is,  a  complete 
atonement,  must  be  such  as  to  leave  these  motives 
wholly  unimpaired.  It  must  consist  of  such  services, 
as  whatever  else  may  be  their  nature,  will,  after  the 
transgressors  are  pardoned,  leave  the  government 
of  God  in  no  degree  less  venerable,  less  efficacious, 
or  less  likely  to  be  punctually  obeyed,  than  before 
their  sins  were  committed.  As  these  sins  have  been 
very  numerous  and  very  great,  it  is  further  evident, 
that  the  services  rendered  as  a  satisfaction  for  them, 
must  be  of  great  value.  And  Christ,  both  by  his 
obedience  and  sufferings,  has  magnified  the  law  and 
made  it  honourable.  With  the  sacrifice  that  he 
made,  or  the  redemption  that  he  wrought,  the  Father 
was  well  pleased.  When  his  soul  was  made  an  oflfer- 
ing  for  sin,  the  highest  honour  redounded  to  the 
Supreme  Ruler,  to  his  law  and  government. 

Let  us  now  view  the  sinner  as  a  bankrupt  debtor, 
who  owed  ten  thousand  talents,  but  had  nothing  to 
pay.  He  has  transgressed  in  innumerable  instances 
and  is  utterly  unable  to  atone  for  one  of  his  trans- 
gressions. The  law  of  God  he  has  every  way  violated; 
and  there  is  no  possibility  of  his  making  amends. 
He  has  destroyed  himself;  and  with  all  his  resources, 
help  is  not  to  be  found  from  a  finite  arm.  In  vain  may 
he  look  to  the  law  for  justification,  which  can  only 
denounce  eternal  condemnation. 


SERMON    XXI.  283 

Now,  if  such  an  one  be  ever  pardoned,  it  must  be 
solely  on  the  account  of  the  atonement  of  Christ. 
His  redemption  must  be  the  only  ground  of  his  for- 
giveness and  acceptance  in  the  sight  of  God.  And, 
in  this  sense  of  the  term,  justification,  repentance, 
faith,  and  a  holy  life,  have  not  the  least  possible  claim. 
Nor  does  even  divine  grace  form  any  part  of  it,  as  a 
procuring  cause  in  this  view;  for  the  sole  foundation 
is  Christ's  atoning  death.  To  justify,  is  a  phrase  of 
almost  the  same  import,  as  to  pardon ;  when  we 
consider  the  g-round,  or  that  on  the  account  of  which 
God  justifies  the  ill-deserving. 

4th.  Let  us  now  attend  to  the  inquiry,  in  what 
sense  believers  are  justified  by  faith.  Being  justified 
freely  by  his  grace,  through  the  redemption  that  is 
in  Christ  Jesus,  whom  God  hath  set  Ibrth  to  be  a 
propitiation,  through  faith  in  his  blood. 

The  expression,  throi<o;h  failh  in  his  blood,  is  most 
expressive  ;  that  faith  is  the  bond  of  union  by  which 
believers  become  united  to  Christ,  so  as  to  be  repre- 
sented as  one  with  him,  and  to  be  accounted  his 
members.  As  the  branches  are  united  to  the  vine, 
so  believers,  by  a  beautiful  figure,  are  said  to  be  uni- 
ted to  Christ  by  faith.  It  is  by  this  vital  union,  that 
his  atoning  blood  is  applied  to  them,  through  which 
they  receive  the  full  pardon  of  their  sins.  In  this 
view  we  can  see  the  propriety  of  the  declaration,  that 
believers  are  justified  by  faith,  as  they  could  not  be 
justified  without  it ;  for  faith  is  exhibited  as  the  great 
term  or  condition  of  salvation.  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved.  Hence  it  is 
obvious,  that  faith  is  the  medium,  the  instrument,  or 
hand,  as  it  were,  with  which  believers  accept  the 
offered  good,  and  lay  hold  on  eternal  life. 

To  become  interested  in  the  atonement  of  Christ, 
so  as  to  be  justified  on  its  account,  and  for  his  sake, 
mankind  must  be  united  to  him  by  such  a  union  as 
will  constitute  them  members  of  the  body,  of  which 
he  is  the  head.     This  union  and  the  consequent  re- 


284  SERMON    XXI. 

lation  which  are  formed  between  Christ  ancl  the  justi- 
fied, are  represented  in  the  sacred  oracles  by  various 
siroilitudes :  By  the  union  of  the  branches  with  the 
vine,  by  which  they  are  one,  having  the  same  sap  and 
life,  running  through  the  whole :  By  the  head  and 
members,  which  make  one  body:  By  the  union 
of  husband  and  wife,  by  which  they  become  one 
flesh,  and  the  wife  shares  in  the  riches,  worthiness, 
and  honours  of  the  husband  ;  even  though  antece- 
dent to  this  union,  she  had  been  poor  and  uriworthy 
of  him.  This  union  of  the  justified  with  Christ,  is 
often  expressed  by  their  being  in  him,  and  abiding 
in  him. 

Notwithstanding  the  atonement  of  Christ  is  com- 
plete, as  a  ground  of  pardon  for  the  sins  of  all  men ; 
or  in  other  words,  is  a  propitiation  for  the  sins  of  the 
whole  world ;  still,  this  does  nof  put  any  impenitent 
sinner  in  such  a  state  as  to  entitle  him  to  the  Ibrgive- 
ness  of  his  sius,  and  to  eternal  life.  Every  sinner 
will  as  certainly  perish  in  his  iniquities,  as  if  there 
had  been  no  such  Redeemer;  unless  a  moral  and 
vital  union  take  place  between  him  and  the  Saviour, 
by  his  cordial  approbation  of  his  character,  of  his 
design,  and  of  what  he  has  done  and  suflered  for  the 
sake  of  the  salvation  of  lost  men.  Hence,  he  must 
be  cordially  united  to  him  in  the  character  he  sustains 
as  the  Redeemer  of  sinners.  It  is  morally  improper 
and  incongruous,  therefore  morally  impossible  that 
he  should  have  arij'  interest  in  the  atonement  of 
Christ,  so  as  to  be  pardoned  out  of  respect  to  that; 
while  with  his  whole  heart  he  opposes  and  rejects 
him,  and  is  not  disposed  to  come  to  him  that  he  might 
have  life.  While  in  such  a  state,  there  is  moral  dis- 
cord between  him  and  the  Redeemer:  an  opposition 
and  refusal  to  the  ,<rracious  saving^  union  and  relation 
to  him  by  faith,  as  he  alone  is  proposed  m  the  gospel. 

Let  an  example  be  noticed  for  the  sake  of  illus- 
tration. Suppose  a  rich  and  most  worthy  prince 
should  offer  himself  to  a  woman,  poor  and  greatly 


SERMON    XXI.  285 

in  debt,  to  become  her  husband ;  consequently  to 
render  her  rich,  respectable,  and  honourable.  Now 
this  proposal  could  not  put  her  in  the  possession  of 
these  benefits,  nor  give  her  the  least  claim  or  title 
to  them,  unless  she  should  consent  to  take  him  as 
her  husband,  and  cordially  receive  him  as  he  offers 
himself.  Yea,  by  refusing  his  glorious  proffer,  she 
would  announce  to  all  the  subjects  of  his  kingdom, 
her  consummate  folly  and  unworthiness.  Thus  we 
see,  it  is  by  accepting  the  offer  and  by  the  marriage 
covenant,  that  the  union  and  relation  of  husband  and 
wife  takes  place, and  unites  the  two  as  one.  They  are 
accounted  the  united  head  of  their  family,and  have  one 
common  interest.  So  no  sinner  can  obtain  an  interest 
in  the  unspeakable  blessings  of  Christ's  atonement, 
unless  there  be  a  real  consent  of  the  heart,  and  living 
union  by  faith  ;  by  which  moral  union  they  are  in  such 
asense  and  degree, one:  that  the  sinner,now  justified, 
becomes  entitled  to  the  marvellous  and  inconceiva- 
ble benefits  of  redemption. 

These  remarks  render  it  obvious,  that  faith  is  an 
essential  qualification  on  the  part  of  man,  as  a  pre- 
requisite to  his  being  pardoned.  Hence,  it  is  the 
term  o^  justification  and  salvation.  Mankind,  in  an 
unrenewed  state,  are  ruined  and  helpless.  To  them 
in  such  a  state,  Christ  is  offered  as  a  Saviour  on  the 
condition  that  they  will  become  his ;  that  they  will 
come  to  him,  or  give  themselves  up  to  him.  The 
act  by  which  this  voluntary  surrender  is  accomplish- 
ed, is  the  faith  of  the  gospel,  and  is  justly  denomi- 
nated justifying  faith.  When  the  soul  thus  renders 
itself  into  the  hands  of  Christ,  it  complies  with  his 
own  terms.  It  casts  off  all  former  dependence  on 
its  o^n  righteousness  for  acceptance  with  God ; 
for  forgiveness  and  justification.  Conscious  of  its 
entire  unworthiness  and  desert  of  the  Divine  anger, 
the  reality  and  greatness  of  its  guilt,  the  justice  of 
its  ccJndemnation,  and  the  impossibility  of  expiating 
its  own  sins,  it  casts  itself  at  the  footstool  of  Divine 


28b  SERIVION    XXI. 

mercy,  as  a  suppliant  for  mere  pardon ;  and  welcomes 
Christ  as  the  glorious,  efficacious,  and  all-sufficient 
atonement  for  sin  and  intercessor  for  sinners.  With 
these  views  and  affections,  it  yields  itself  up  to  him 
with  an  entire  confidence  in  all  that  he  hath  taught, 
done,  and  suffered  in  the  glorious  character  of  Me- 
diator between  God  and  man.  Therefore,  being 
justified  by  faith,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ;  by  whom,  also,  we  have  access 
by  faith  into  this  grace  wherein  ye  now  stand,  and 
rejoice  in  hope  of  the  glory  of  God. 

Thus  we  may  clearly  see,  that  faith  is  the  means 
by  which  man,  in  the  economy  of  redemption,  be- 
comes entitled  to  its  inestimable  blessings.  It  is  not 
only  the  instrument  of  justification,  but  may  be  con- 
sidered as  the  hinge  on  which  the  whole  evangeli- 
cal system  turns.  He  that  believeth  on  the  Son, 
hath  everlasting  Hfe;  and  he  that  believeth  not, 
shall  not  see  life.  These  declarations,  show  that  all 
the  future  interests  of  man  are  suspended  on  his 
faith.  Generally,  all  those  passages  which  speak  of 
mankind  as  justified  and  saved  by  the  blood  and  by 
the  death  of  Christ,  indicate,  in  an  unequivocal  man- 
ner, that  our  faith  especially  respects  this  as  its 
object ;  because  his  death  is,  in  a  peculiar  sense, 
the  cause  of  our  salvation  :  since  by  this,  he  became 
a  propitiation  for  the  sins  of  the  world.  The  faith 
of  the  gospel  always  respects  Christ  as  its  object. 
Hence,  says  St.  John,  To  him  that  worketh  not,  but 
beheveth  on  him  that  justifieth  the  ungodly,  his  faith 
is  counted  for  righteousness.  To  him  that  justifieth 
the  ungodly,  that  is,  who  pardons  and  accepts  the 
guilty,  the  rebellious,  when  they  exercise  evangeli- 
cal faith.  Now  it  must  appear  indispensible  to  all, 
that  their  faith  must  respect  Christ  as  its  especial 
object;  that  whenever  this  is  the  fact,  they  are 
assured  of  everlasting  life;  and  wherever  it  is  not, 
they  shall  not  see  life,  but  the  wrath  of  God  abideth 
on  them. 


SERMON    XXI.  287 

Now  why  are  mankind  justified  by  faith,  rather 
than  by  any  other  christian  grace  ?  Says  the  apostle, 
Therefore  we  conclude,  that  a  man  is  justified  by 
faith,  without  the  deeds  of  the  law.  Doubtless  faith 
is  made  the  sole  term  of  justification;  because  it  is 
the  only  act  which  embraces  Christ  and  confides  in 
his  atonement  for  the  full  pardon  of  sin.  Supreme 
love  to  God,  repentance  for  sin,  and  all  other  Chris- 
tian graces,  are  exercised  in  the  view  of  different 
objects  ;  and  in  this  view,  are  essentially  different  in 
their  natures.  Then  justification  is  annexed  to  faith, 
because  it  is  that  attribute,  or  act  of  the  soul,  which 
receives  Christ  as  an  atoning  and  all-sufficient  Sav- 
iour, as  he  is  freely  ofTered  in  the  gospel. 

5th.  Let  us  now  inquire,  in  what  sense  believers 
are  justified  by  works  .-^  Ye  see,  then,  how  that  by 
works  a  man  is  justified,  and  not  by  faith  only. 

This  expression,  with  the  subject  inseparable  in 
its  connexion,  most  emphatically  establishes  the 
doctrine,  that  a  man  is  justified  by  an  evangelical 
and  not  by  a  speculative  faith ;  by  a  living,  and  not 
by  a  dead  faith.  That  is,  by  a  faith  which  is  produc- 
tive of  works,  or  of  a  godly  life.  Hence,  obedience 
to  the  requisitions  of  the  gospel,  would  be  the  best 
evidence  of  the  genuineness  of  a  man's  faith.  In 
this  manner,  a  justifying  faith  would  appear  to  be 
real,  well  grounded,  rooted  in  love,  and  not  spuri- 
ous. Thus  the  method  is  pointed  out,  by  which  we 
are  to  manifest,  or  prove  our  justification  by  faith, 
to  our  fellow-men,  to  ourselves,  and  to  our  God. 
To  elucidate  these  remarks,  let  me  notice  that  there 
are  two  kinds  of  faith  mentioned  in  the  scriptures, 
essentially  and  totally  distinct  in  their  natures.  The 
one  consists  in  a  speculative  belief,  or  mere  assent 
of  the  understanding  to  probable  evidence.  The 
other,  is  that  gracious  confidence  in  Christ,  orthe 
faith  of  the  gospel.  From  the  former  of  these,  obedi- 
ence to  God  never  sprang,  and  cannot  spring.  The 
latter  is  in  its  own  nature,  productive  of  obedience. 


288  SERMON    XXI. 

St.  James  introduces  his  discussion  of  this  subject, 
with  these  questions:  What  doth  it  profit,  my  brethren, 
though  a  man  say  he  hath  faith,  and  have  not  works? 
can  faith  save  him  ?  Undoubtedly  it  can,  if  it  can 
justify  him.  But  such  a  fiith  implies  not  the  least 
shadow  of  evidence  of  its  being  of  a  saving  nature. 
The  justifying  faith  of  the  gospel,  is  the  faith  which 
worketh  by  love  and  purifieth  the  heart ;  the  faith 
by  which  alone  man  believeth  unto  righteousness. 

The  uselessness  of  a  faith  unproductive  of  works, 
St.  James  then  elucidates,  by  au  allusion  to  an  in- 
active and  worthless  benevolence.  If  a  brother  or 
sister  be  naked  and  destitute  of  daily  food,  and 
one  of  you  say  unto  them.  Depart  in  peace ;  be  ye 
warmed  and  filled,  notwithstanding  ye  gave  them 
not  those  things  which  are  needful  to  the  body, 
what  doth  it  profit  ?  As  such  philanthropy  is  not 
only  of  no  use,  and  therefore,  of  no  value,  but  a 
reproach  to  him  who  professes  it,  because  his  con- 
duct gives  the  lie  to  his  professions,  so  the  faith  of 
him  who  believes  the  gospel  and  whose  life  is  not 
o-overned  by  its  all  important  doctrines  and  precepts, 
is  equally  destitute  of  worth,  and  reproachful  to  his 
character.  In  the  words  of  the  apostle.  Even  so 
faith,  if  it  hath  not  works,  is  dead,  being  alone. 

Next  it  is  proved  in  the  strongest  manner,  that 
such  a  faith  is  not  the  faith  of  a  Christian.  Yea,  a 
man  may  say.  Thou  hast  faith  and  I  have  works : 
Show  me  thy  faith  without  thy  works,  and  I  will 
show  thee  my  faith  by  my  works.  Christ  taught  the 
<yreat  doctrine,  that  his  disciples  were  to  be  known 
by  their  fruits  only ;  and  that  these  were  the  true, 
regular,  and  invariable  proofs  of  that  faith  by  which 
they  were  constituted  Christians.  But  the  faith,  that 
is  without  works,  is  wholly  destitute  of  the  grand 
characteristicks  of  that  faith  which  is  a  well  spring 
of  water,  flowing  out  unto  everlasting  Ufe.  Conse- 
quently, it  cannot  be  of  the  nature  of  justifying  faith. 

Now  let  us  attend  to  declarations  which  exhibit 


sERMoa  XXI.  289 

the  present  subject  in  a  light  so  clear,  as  to  present 
the  truth  bejond  controversy.  Thou  beiievest  that 
there  is  one  God ;  thou  doest  well ;  the  devils  also 
believe  and  tremble.  The  devils  are  (he  subjects 
of  speculative  belief;  but  it  will  not  be  pretended, 
that  they  can  be  the  subjects  of  justifying  faith.  It 
is  impossible  for  fallen  angels  to  exercise  this  kind  of 
faith,  as  a  Saviour  was  never  provided  for  them  nor 
the  moans  of  redemption  in  their  behalf  made  known. 
Neither  can  holy  angels  exercise  the  saving  faith  of 
the  gospel,  as  they  need  no  Saviour  and  no  pardon. 
And  if  guilty  man  should  believe  in  the  existence  of 
a  God,  and  tremble  in  view  of  his  natural  and  moral 
perfections,  the  nature  of  his  faith  would  be  the  same 
as  that  of  the  devils.  No  good  works  would  be  the 
result. 

With  precision  let  the  subject  be  exhibited  under 
a  different  form.  But  wilt  thou  ktsow,  O  vain  man  ! 
that  faith  without  works  is  dead  ^  Vain  man,  or  hypo- 
crite. But  surely  the  faith  of  the  hypocrite,  is  not 
the  faith  of  the  gospel.  It  is  the  contrast  most  cer- 
tainly.    It  is  not  a  living,  but  a  dead  faith. 

If  we  compare  such  a  faith  with  that  of  Abraham, 
the  subject  will  be  farther  illustrated.  Was  not 
Abraham,  our  father,  justified  by  works,  when  he  had 
offered  up  Isaac,  his  son,  upon  the  altar  ?  Seest 
thou  how  iaith  wrought  with  his  works,  and  by  works 
was  made  perfect?  And  the  scripture  was  fulfilled, 
which  saith,  Abraham  believed  God  :  and  it  was  im- 
puted to  him  for  righteousness.  And  he  was  called 
the  friend  of  God.  Ye  see,  then,  how  that  by  works 
a  man  is  justified,  and  not  by  faith  oidy.  These  ex- 
pressions plainly  evince,  that  the  faith  of  Abraham 
was  the  genuine  faith  of  the  gospel ;  a  real,  opera- 
tive confidence  in  the  promises  of  God.  This  it 
showed  in  a  very  forcible  manner;  because  he  man- 
ifested singularly  great  and  self-denying  obedience. 

St.  James  repeats  the  passages  in  three  different 
instances  ;  and  clearly  proves  the  same  doctrine  to 

37" 


290  bERMON    XXI. 

he  the  main  thin;:;  on  which  he  meant  to  insist,  in 
these  concise  and  emphatical  words.  For  as  the 
body  without  the  spirit  is  dead,  so  faith  without 
works  is  dead  also.  The  true  import  of  these  words, 
is  not  that  evangehcal  faith  is  ever  a  dead  faith  ;  for 
it  cannot  exist  without  being  operative  of  good 
Works.  But  such  a  faith  as  is  unproductive  of  Chris- 
tian obedience  is  a  mere  speculative,  lifeless  faith. 
Hence,  a  man  is  justified  by  works;  as  they  are  the 
consequence,  fruit,  and  evidence  of  a  saving  justify- 
ing faith. 

We  arc  now  naturally  led  to  the  true  sense  of  the 
following  declaration:  Now  to  him  that  worketh 
not,  but  believcth  on  him  that  justifieth  the  ungodly, 
his  faith  is  counted  for  righteousness.  By  the  ex- 
pression, to  him  that  worketh  not,  is  evidently  to  be 
understood,  one  who  does  not  attempt  to  work,  to 
recommend  himself  to  the  favour  of  God  by  his 
moral  goodness,  so  as  to  be  justified  by  the  deeds  of 
the  law.  He  renounces  all  pretence  and  expecta- 
tion of  acceptance  in  this  manner,  by  his  works.  In 
opposition  to  working,  so  as  to  render  himself  worthy 
of  a  reward  in  a  legal  sense,  and  to  bring  God  in  debt 
to  him,  his  hope  is  founded  in  the  faith  of  the  gospel, 
to  which  the  promise  of  pardon  is  annexed.  The 
following  reason  is  subjoined.  Now  to  him  that 
worketh,  is  the  reward  not  reckoned  of  grace,  but  of 
debt. 

Hence,  even  good  works,  those  which  are  truly 
evangelical,  are  not  designed  to  recommend  a  man 
to  the  divine  favour;  but  to  be  an  evidence  of  pardon, 
acceptance,  and  justification  by  taith.  They  are  to 
be  a  manifestation,  that  our  faith  is  genuine,  the  faith 
of  the  gospel,  which,  through  the  grace  of  God,  is 
saving,  or  is  connected  with  the  promise  of  salvation. 

IMPROVEMENT. 

1st.  This  subject  exhibits  evidence,  that  the  gospel 
furnishes  a  consistent  scheaae  of  salvation,  to  man* 


SEIVMON    XXI.  291 

kind.  The  gosptl  takes  man,  where  it  finds  him,  in 
a  state  of  sin  and  ruin ;  condemned  hy  the  law  ol* 
God  to  final  perdition,  and  incapable  of  justification 
by  his  own  righteousness.  In  this  situation,  it  an- 
nounces to  him  a  Saviour,  divinely  great  and  glori- 
ous ;  divinely  excellent  and  lovely,  assuming  his 
nature,  to  become  an  expiation  for  his  sins ;  reveal- 
ing to  him  the  way  of  reconciliation  to  God,  and  of 
eternal  salvation.  The  terms  on  which  he  may  be 
reconciled,  it  discloses  with  exact  precision  and  per- 
fect clearness.  Repentance  towards  God,  faith  in  the 
Lord  Jesus  Christ,  and  a  godly  life,  include  them  ail. 
They  are  terms  the  most  reasonable  in  themselves, and 
productive  of  incomprehensible  good  to  all  who 
embrace  them.  The  way  of  salvation  is  here  become 
a  highway ;  and  way-faring  men,  though  fools, 
need  not  err  therein.  Natural  religion  does  not  hold 
forth  the  method  of  return  and  reconciliation  to  God. 
It  is  the  religion  of  the  law,  which  proclaims.  Do 
these  things,  and  thou  shalt  live :  but  the  soul  that 
sinneth,  shall  die.  We  have  sinned,  and  the  sentence 
pronounced  on  those  who  disobey,  is  a  sentence  of 
final  condemnation.  In  such  a  situation,  what  man, 
not  lost  to  sense  and  thought,  would  not  hail  the 
dawn  of  the  gospel  with  transport;  and  joyfully  wel- 
come the  clear  rising  of  the  Sun  of  righteousness,  to 
illume  his  path  through  this  melancholy  woHd,  to 
dispel  the  darkness  of  the  grave,  and  brighten  his 
passage  to  the  heavens  ! 

lid.  In  the  light  of  this  subject,  we  may  see  that 
we  are  under  unspeakable  obligations  of  gratitude 
to  each  of  the  Divine  persons  in  the  Godhead. 

In  view  of  the  unbounded  grace  of  God  as  the 
originating,  moving  cause  of  justification,  praise  un- 
speakable is  due  to  the  Father,  who  devised  the 
great  plan  of  man's  redemption ;  by  which  sinners, 
entirely  ruined,  are  in  a  savable  state.  Neither  men 
nor  angels  could  have  been  adequate  for  devising 
the  wondrous  scheme.       Matchless  the  wisdom,  and 


292  SERMON  XX  i. 

matchless  the  grace!  Had  tlie  Father  reilised  to 
oflfer  his  vSon,  that  he  might  become  a  sacrifice  for 
sin,  the  case  of  man  must  have  been  as  hopeless 
as  that  of  the  sinning  angels.  Every  one  of  the 
human  family  must  inevitably  have  had  their  portion 
in  endless  perdition. 

And  when  the  Father  had  de\  ised  the  plan,  and 
proposed  the  terms  to  the  Son,  that  redemption 
should  be  purchased  by  his  blood,  had  the  Son  been 
unwilling  and  rejected  the  proposal,  none  of  the 
guilty  sons  and  daughters  of  Adam  could  have 
escaped  hell  and  obtained  heaven.  All  must  have 
sunk  doAvn  to  the  regions  of  sorrow  and  eveilasting 
despair.  But, the  Son,  for  the  honour  and  glory  of 
his  Father,  and  in  the  most  tender  compassion  for  a 
world  of  sinners  in  a  desperate  condition,  says,  Lo  ! 
I  come  :  I  delight  to  do  thy  will,  O  my  God.  Hence, 
in  the  fulness  of  time.  He  made  himself  of  no  re- 
putation, and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  ol  man.  And  being 
found  in  fashion  as  a  man,  he  humbled  himself  and 
became  obedient  unto  death,  even  the  death  of  the 
cross.  And  are  the  atoning  sulferings  and  death  of 
the  Lord  Jesus  Christ  the  sole  ground  of  pardon,  or 
that  on  the  account  of  which  God  the  Father  justi- 
fies any  of  this  rebellious  world  '?  Then  how  un- 
speakable are  the  obligations  of  gratitude  to  the 
Son  ! 

And  as  believers  are  justified  by  a  living  faith 
which  is  produ'ctive  of  works,  equal  praise  is  due 
to  the  Holy  Spirit.  All  mankind  are  so  dead 
in  trespasses  aiicl  sins,  as  to  stand  in  perishing  need 
of  his  divine  renewing  influence  to  work  in  their 
hearts  evangelical  faith.  \a  Inch  alone  embraces  a 
Saviour,  and  is  connected  with  a  godly  life.  Unless 
the  Divine  Spirit  enable  them  to  work  out  their 
salvation,  they  would  draw  back  unto  perdition. 
Through  his  agency  the  blood  of  Christ  is  applied. 
the  work  of  grace  perfected,  and  the  soul  prepared 


SERMON    XXI.  29:i 

Ibr  immortal  glory.  In  the  economy  of  redemption, 
and  in  the  view  of  the  ditFerent  senses  of  justifica- 
tion, each  of  the  divine  persons  has  claims  for  the 
most  lively  gratitude  for- interminable  ages. 

Then  let  us  give  to  the  Father  praise, 

Give  glory  to  the  Son ; 
Anil  to  the  Spirit  of  his  grace, 

Be  equal  honours  done. 

Let  all  the  redeemed  shout  aloud  for  joy;  and 
vi^hilst  for  ever  exulting  in  the  Author  of  their  salva- 
tion, give  glory  to  the  Father,  to  the  Son,  and  to 
the  Holy  Ghost. 

3rd.  This  subject  renders  it  evident,  that  they  who 
reject  the  atonement  of  Christ,  can  have  no  well- 
grounded  hope  of  obtaining  the  divine  favour. 

Without  a  vital,  operative  faith,  no  saving  benefit 
can  result  to  mankind  from  the  redemption  that  is  in 
Christ  Jesus.  A  mere  ground  for  pardon,  though 
ever  so  complete,  cannot  profit  those  who  refiise 
compliance  with  the  proposed  condition.  And,  in- 
deed, a  mere  speculative,,  dead  faith,  and  a  rejected 
Saviour,  will  serve  to  sink  the  soul  down  to  the 
lowest  abodes  of  perdition.  How  peculiar  the  guilt  of 
setting  at  nought  the  singular,  the  eminently  divine 
goodness  of  God,  manifested  in  the  wonderful  pro- 
vision for  the  recovery  of  lost  man  !  It  is  beyond  the 
power  of  man  to  conceive  in  what  manner  they  could 
more  contemptuously  despise  the  divine  character, 
or  in  what  manner  they  could  more  insolently  afTront 
the  divine  grace  and  mercy.  Shall  rebel  man  sit  in 
impenitence  from  the  cradle  to  the  grave,  under  the 
noon-day  light  of  the  gospel  ?  Shall  he  in  unbelief, 
bask  through  life,  in  the  beams  of  the  Sun  of  right- 
eousness .^  Such  ingratitude  is  wonderful ;  such  inso- 
lence, amazing ;  such  guilt,  incomprehensible.  Still 
by  what  multitudes  is  the  Redeemer  of  sinners,  re- 
garded with  cold-hearted  unbelief  and  stupid  indif- 
ference I  How  often  is  his  glorious  name  profaned  and 
l>lasphemed   by  those  to  whom  he  is  oflered  as  a 


294  SERMON   XXi. 

Saviour  from  sin  and  death.  By  how  many  is  he 
treated  with  open  opposition  and  avowed  contempt, 
till  they  launch  hopeless  into  eternity  ! 

4th.  We  may  see  that  the  promised  rewards  of 
the  gospel  to  believers  for  all  their  good  works,  are 
rewards  of  grace. 

All  will  grant  that  the  rewards  of  the  gospel  must 
be  of  grace,  and  not  of  debt;  since  the  salvation  of 
believers  has  its  origin  and  completion  wholly  found- 
ed in  the  grace  of  God,  and  through  the  redemption 
that  is  in  Christ  Jesus.  The  apostle  Paul,  speaking 
of  future  retribution  in  his  epistle  to  the  Romans, 
teaches  that  God  will  render  to  every  man  according 
to  his  deeds.  To  them  who  by  patient  continuing 
in  well-doing,  seek  for  glory  and  honour  and  immor- 
tality, eternal  life.  Hence,  they  who  shall  have 
done  but  little  for  the  honour  and  glory  of  God,  will 
not  receive  so  great  a  reward  as  those  that  shall  have 
been  more  faithful,  having  suffered  all  manner  of 
persecution  for  Christ's  sake.  The  same  apostle 
encourages  the  Hebrews  to  good  works,  in  the  follow- 
ing strain :  God  is  not  unrigiiteous  to  forget  your 
work  and  labour  of  love,  which  ye  have  showed  to- 
wards his  name,  in  that  ye  have  ministered  to  the 
saints,  and  do  minister.  Again:  He  which  soweth 
sparingly,  shall  reap  also  sparir»gly  :  and  he  which 
soweth  bountifully,  shall  reap  also  bountifully.  Love 
ye  your  enemies,  and  do  good  ;  and  lend,  hoping  for 
nothing  again,  and  your  reward  shall  be  great. 

Various  remarks  might  be  made  which  would  show 
that  the  rewards  of  the  gospel,  promised  according 
to  works  and  for  works,  are  rewards  of  g.race.  This 
is  evidently  true;  for  sinners  who  cannot  be  justified 
by  the  deeds  of  the  law,  could  not  be  the  subjects  of 
reward  in  any  other  way.  If  their  obedience,  faith- 
fulness, or  sufferings,  sho:dd  ever  be  rewarded,  it 
must,  for  various  reasons,  be  wholly  of  grace. 

It  was  the  grace  of  God  that  proposed  a  new  and 
living  way  of  salvation  by  a  Redeemer.    And  without 


tiERMON   XXI.  29J 

an  atonement,  mankind  could  not  have  been  placed 
on  probationary  ground  ;  consequently  they  could 
never  have  been  in  a  state  whereby  it  would  be  con- 
sistent for  rewards  to  be  bestowed  or  promised. 
That  they  are  in  a  state  of  probation,  called  upon  to 
repent  and  work  righteousness;  and  encouraged  to 
faithfulness  from  promises  of  everlasting  rewards,  is 
to  be  ascribed  to  the  free  grace  of  God,  through  the 
redemption  of  his  Son.  Hence,  all  the  rewards 
promised  for  works,  must  be  rewards  of  grace. 

Moreover,  it  is  the  grace  of  God  that  calls  upon 
mankind,  awakens,  renews,  sanctifies,  and  enables 
them  to  bring  forth  the  fruits  of  righteousness.  Even 
while  they  work  out  their  salvation  with  fear  and 
trembling,  it  is  God,  by  his  holy  and  gracious  Spirit, 
that  worketh  in  them  to  will  and  to  do  of  his  good 
pleasure.  And  since  their  obedience  is  not  that  of 
sinless  perfection  by  the  deeds  of  the  law,  but  of  faith 
in  the  Redeemer,  and  that  by  grace,  their  salvation 
and  consequent  glorious  eternal  rewards,  are  the 
effect  of  grace  from  the  foundation  to  the  top  stone. 

5th.  This  subject  should  serve  to  prevent  injurious 
disputes  among  professed  Christians,  concerning 
their  justification.  Unprofitable  contentions  do  some- 
times arise,  concerning  this  subject;  because  the 
tevm  justification^  is  not  understood  in  the  same  sense. 
The  question  of  dispute^  is  generally  this  :  Whether 
believers  be  justi  ied  wholly  and  absolutely  on  the 
account  of  the  atonement  of  Christ  ?  In  the  light  of 
this  subject  we  see  that  they  are,  in  one  of  the  senses 
in  which  the  term  justification  is  used.  The  sacred 
scriptures  no  where  teach  us  that  they  are  justified 
partly  on  account  of  their  own  righteousness,  and 
partly  on  the  account  of  the  righteousness  of  Christ. 

When  a  man  is  said  to  be  justified  by  grace,  in 
this  view  his  justification  must  be  attributed  wholly 
to  the  grace  of  God  as  the  originating  first  cause. 
His  works  can  claim  no  merit,  nor  form  any  part. 

When  justification  is  mentioned  through  the  re- 


296  .         SERMON    XXI. 

clemption  of  Christ  Jesus,  his  atoning  sufferings  are 
the  sole  and  absolute  ground  ;  as  believers  obtain  the 
pardon  of  their  sins,  wholly  on  Christ's  acconnt. 

If  a  man  be  said  to  be  justified  by  faith,  that  vital 
union  by  which  he  becomes  united  to  Christ,  is  to  be 
understood  as  the  sole  means  of  his  justification.  A 
living,  operative  faith  is  the  great  stipulated  tei7n  by 
which  fie  receives  the  glorious  benefits  of  redemp- 
tion. Faith,  which  worketh  by  love,  is  an  essential 
qualification  on  the  part  of  man,  before  he  can  be 
justified. 

As  it  respects  the  way  of  salvation  and  the  ground 
of  pardon  for  sin,  Christ  is  indeed  all  in  all  for  justifi- 
cation in  the  sight  of  God.  There  can  be  no  part, 
no  claim,  no  merit  whatever  from  any  other  quarter, 
in  this  view  of  the  present  subject. 

Still,  without  evangelical  faith,  a  man  cannot  be- 
come interested  in  the  redemption  of  Christ  Jesus. 
He  must  have  the  qualifications  prescribed  in  the 
gospel,  as  a  pre-requisite  on  his  part,  or  he  can  never 
be  admitted  into  the  kingdom  of  heaven.  Unless  a 
man,  in  a  moral  sense  become  a  new  creature,  all 
that  Christ  has  done  and  suffered,  cannot  avail,  can- 
not profit  him.  He  must  have  the  terms,  specified  in 
the  gospel,  in  his  own  person;  must  have  Christ 
formed  in  the  soul,  the  hope  of  glory,  by  the  renew- 
ino-  of  the  Holy  Spirit,  or  he  cannot  be  justified  by 
Christ,  by  faith,  nor  by  works.  Except  the  soul  be 
renewed  and  sanctified  by  the  Divine  Spirit,  while 
in  the  body,  and  rendered  perfectly  holy  before  it  be 
ushered  into  the  immediate  presence  of  its  Judge, 
there  will  be  no  atonement  and  no  intercessions  of 
the  Son  of  God,  to  deliver  or  prevent  it  from  depart- 
ing into  the  everlasting  fire  prepared  for  the  devil 
and  his  angels. 

Thus  we  may  see,  that  the  atonement  of  Christ, 
and  the  obedience  of  believers,  have  no  inter- 
mixture in  justificalion.  The  one  forms  no  part  of 
the  other.     Both  the  nature  and  end  of  each  are  en- 


SERiAION    XXI.  297 

lirely  separate  and  distinct.  The  one  is  the  founda- 
tion, the  sole  ground  of  pardon,  and  claims  the  glory 
of  eternal  salvation.  The  other  consists  in  the  mere 
qualification,  or  preparedness  of  the  soul  for  the 
favour  of  God,  and  the  employments  of  heaven ;  and 
ascribes  to  him  all  the  praise  for  the  unspeakably 
gracious  and  glorious  blessings  of  the  gospel.  The 
one  is  an  invaluable  ransom  offered,  and  most  glori- 
ous consequent  blessings  included;  the  other  flows 
from  their  acceptance. 

If  professed  Christians  would  form  distinct  views 
of  the  term  justijication^  as  it  i3  used  in  its  several 
senses,  in  the  word  of  God,  conversation  on  this 
subject,  for  edification,  would  take  the  place  of 
painful  disputes,  calculated  to  darken  the  under- 
standing and  increase  prejudice.  If  the  subject  be 
clearly  understood  in  its  various  relations  and  uses, 
why  cannot  the  Methodists  and  Presbyterians  be  at 
peace  in  regard  to  this  point  ?  Must  it  not  be  their 
misconceptions,  or  misunderstanding  of  each  other, 
that  can  at  any  time,  set  them  at  variance  ^  When- 
ever they  discourse  or  argue  about  the  glorious 
doctrine  of  gospel  justification,  let  it  be  in  the  spirit 
of  meekness,  and  for  mutual  benefit ;  but  not  a 
striving  for  the  mastery.  Let  them  regard  their  glo- 
rious and  divine  Redeemer  and  the  salvation  of  the 
redeemed,  as  subjects  too  valuable  to  be  the  theme 
of  bitter  and  hostile  reproaches. 

6th.  This  subject,  with  light  and  force,  presents 
itself  to  the  understanding  and  conscience  of  every 
ungodly  impenitent  sinner,  that  he  repent  and  believe 
on  the  Lord  Jesus  Christ.  Every  soul  of  man  is  so 
polluted  with  sin,  as  to  be  an  infinite  debtor  to  the 
grace  of  God,  if  ever  saved  with  an  everlasting  sal- 
vation. And  who  has  not  already  committed  sins  of 
a  nature  so  odious,  and  to  that  extent,  as  to  need  the 
atoning  blood  of  the  Son  of  God  for  pardon,'*  But 
in  ;^dition  to  the  divine  law  being  everyway  violated, 
"inlra  Saviour  set  at  nought,  despised,  and  rejected, 

38 


298  SERMON  xxr. 

deliver  from  perdition  impenitent,  unbelieving, Christ- 
less  sinners  ?  No ;  Such  a  dishonour,  a  reproach  so 
unparalleled,  no  intelligent  in  heaven  could  endure! 
Reader,  the  inconceivable  and  eternal  glories  ot  the 
gospel  must  be  yours,  must  be  cordially  embraced  in 
your  heart  by  faith,  or  all  its  curses  will  be  poured 
out  upon  you  as  your  inevitable  doom.  God  is  not 
mocking  you  in  the  declarations  of  his  holy  word  ; 
in  the  terms  of  acceptance  and  justification,  neither 
in  his  promises,  nor  his  threatenings.  Christ  must  be 
your  Saviour  from  sin  and  eternal  death,  or  he  will 
be  your  Judge  to  sentence  you  to  everlasting  punish- 
ment. Then  may  you  and  I  duly  reflect  how  happy, 
what  blessed  beings,  we  shall  be  for  eternity !  if  we 
beheve  in  him  to  the  saving  of  our  souls.  By  faith, 
then,  may  we  embrace  him  as  our  God  and  Saviour, 
our  divine  and  glorious  Redeemer.     Amen. 


SERMON  XXII. 

DEATH  AND  THE  INTERMEDIATE  STATE. 


Ecclesiastes  xii.  7. 


Then  shall  the  dust  return  to  the  earth  as  it  was  :  and  the 
spirit  shall  return  to  God  who  gave  it. 

IN  the  beginning  of  this  chapter,  Solomon  enforces 
upon  the  young  the  importance  of  an  early  remem- 
brance of  their  Creator,  by  a  consideration  of  the 
evils  incident  to  old  age.  The  gloom,  feebleness, 
and  despondency  of  this  period  of  life,  are  arrayed 
before  the  mind  in  a  series  of  images,  of  remarkable 
elegance  and  expressiveness,  in  old  age,  the  relish 
for  the  pleasures  of  life,  is  lost ;  and  men  grow  indif- 
ferent even  to  those  objects,  which  once  occasioned 
the  most  agreeable  sensations.  Hence,  the  sun  with 
its  pleasant  light,  the  fair  moon  and  radiant  stars,  are 
as  it  were,  obscured  to  them :  or  the  imagination, 
memory,  and  judgement,  the  lights  of  the  mind,  are 
so  impaired,  that  they  seem  darkened.  One  afflic- 
tion or  pain,  succeeds  another,  as  clouds  return  after 
shovvers  in  a  rainy  season.  The  hands  and  arms, 
with  which  a  man  defends  himself  from  assaults  and 
accidents,  as  watchmen  keep  the  house,  grow  feeble, 
tremble,  and  falter  when  their  help  is  requisite.  The 
legs  and  thighs  which  as  strong  men  support  the  body, 
seem  in  old  age,  to  bend  under  its  weight.  Tlie 
teeth  which  used  to  grind  the  food,  are  most  of  them 
gone;  and  the  few  that  remain,  become  useless.  The 
eyes,  by  which  the  soul  looked  as  it  were,  out  at  the 
windows,  grow  dim.  In  such  a  melancholy  state, 
men  have  no  inclination  to  eat;  as  they  cannot  grind 
or  chew  their  food  without  pain  and  difficulty.    And 


300  SERMON    XXIX. 

they  keep  at  home,  retired,  having  their  doors  shut 
towards  the  street.  Their  rest  is  so  easily  disturbed, 
that  they  awake  and  rise  up  uneasy  and  ahirmed  at 
the  least  noise,  even  at  the  singing  of  a  bird.  The 
voice  and  the  ear,  those  daughters  of  musick,  are  no 
longer  capable  of  performing  their  functions ;  or  the 
spirits  are  too  languid  to  attend  with  satisfaction. 
Every  ascent  in  the  way  terrifies  them,  on  account  of 
the  labour  of  climbing ;  and  they  shun  exery  high 
place,  through  fear  of  falling.  Their  heads  covered 
with  silver  locks,  seem  to  blossom  like  the  almond 
tree  :  And  etery  little  inconvenience,  though  but  the 
'weight  or  chirping  of  a  grass-hopper,  is  a  burden  to 
them.  They  are  bowed  down,  and  draw  nigh  to  the 
end  of  their  journey,  and  to  the  house  appointed  for 
all  the  living. 

When  these  things  take  place,  then  the  silver  cord 
will  be  loosed,  which  may  mean  the  inexplicable  bond 
of  union  between  the  soul  and  body ;  or  the  spinal 
marrow,  which  continues  sensation  by  the  nerves, 
irom  the  brain  to  every  part  of  the  body.  Or  the 
whole  verse  may  be  a  description  of  the  functions  of 
life,  taken  from  a  well,  where  is  a  cord  to  the  bowl 
or  bucket,  with  which  the  water  is  drawn;  a  wheel, 
by  which  it  is  the  more  easily  raised  ;  a  cistern,  into 
vvhich  it  may  be  poured;  and  a  pitcher,  or  vessel, 
with  which  it  is  carried  away  :  but  now  all  are 
broken,  or  loosened  and  become  useless.  Thus  at 
death,  the  lungs  no  more  play ;  the  heart  ceases  to 
beat,  and  the  blood  to  circulate.  Every  vessel 
becomes  useless :  The  whole  surprising  machinery 
for  forming  and  communicating  the  blood,  which  is 
the  life,  from  the  fountain  of  the  heart  to  every  ex- 
tremity of  the  body,  is  now  entirely  deranged.  The 
silver  cord  is  loosed ;  the  golden  bowl  broken;  the 
pitcher  and  the  wheel  are  marred  at  once. 

Thus,  when  animal  life  shall  cease,  and  themyste- 
{•ious  union  of  soul  and  body  shall  be  dissolved,  then 
shall  the  diist.  or  the  material  frame,  return  unto  the 


SERMON  XXII.  301 

earth  as  it  was,  and  mingle  with  its  original  dust. 
How  great  and  affecting  the  change  !  What  was 
once  animate,  now  becomes  inanimate :  What  was 
once  life  and  activity,  becomes  lifeless  and  inactive  : 
What  was  once  a  regular  organized  body,  becomes 
irregular,  disarranged  particles  of  dust :  And  what 
was  once  the  beauty  and  dehght  of  the  eye,  becomes 
deformity  and  a  loathsome  mass  of  corruption.  The 
decree  went  forth  against  our  first  parents,  Dust 
thou  art,  and  unto  dust  shalt  thou  return.  They  were 
the  subjects  of  its  execution,  and  innumerable  of 
their  descendants  have  followed  them.  Abraham 
viewed  himself  as  constantly  liable  to  be  turned  to 
clay,  for  he  says,  i  have  taken  upon  me  to  speak  unto 
the  Lord,  which  am  but  dust  and  ashes.  Job,  who 
was  once  dear  and  lovely  to  his  friends,  became 
loathsome  and  offensive  to  them,  even  while  life  re- 
mained. His  proclamation  is,  My  llesh  is  clothed 
with  worms  and  clods  of  dust;  my  skin  is  broken, 
and  become  loathsome.  What  a  melancholy  de- 
scription !  Our  souls  sicken  at  the  disgusting  recol- 
lection. Hear  his  interrogation  concerning  the  human 
race:  Shall,  mortal  man  be  more  just  than  God? 
shall  a  man  be  more  pure  than  his  Maker  ?  Behold, 
he  put  no  trust  in  his  servants,'  and  his  angels  he 
charged  with  folly :  How  much  less  in  them,  that 
dwell  in  houses  of  clay,  whose  foundation  is  in  the 
dust,  which  are  crushed  before  the  moth. 

The  declaration  of  Jehovah,  is.  All  flesh  shall 
perish  together,  and  man  shall  turn  again  to  the  dust. 
The  united  voice  of  the  inspired  writers,  every  age 
and  nation  attest.  It  is  appointed  unto  man  once  to 
die. 

Two  things  are  worthy  of  notice  in  relation  to  the 
human  body.  The  first  is  its  vast  superiority  over 
all  the  animal  creation,  in  regard  to  the  erectness  of 
its  form,  the  nobleness  of  its  frame,  the  admirable 
texture,  and  wonderful  arrangement  of  its  animated 
particles.      None  of  the  creatures  upon  earth  will 


.'J02  SERMON    XX 11. 

bear  a  comparison  to  its  agreeable  symmetry,  its  in- 
teresting aspect,  and  dignified  structure.  The  second 
is  its  most  loathsome  situation,  when  turned  to  cor- 
ruption. No  animal,  when  in  its  highest  state  of 
putrefaction,  is  so  loathsome  and  disgusting  as  the 
human  body.  Perhaps  it  becomes  as  much  more 
putrid  and  nauseous,  as  it  was  once  the  more  beau- 
tiful and  lovely. 

Doctor  Dwight  has  the  two  following  particulars, 
in  regard  to  the  things  which  immediately  after 
death,  respect  the  body. 

1st.    That  the  body  is  changedinto  a  corpse. 

Death  is  the  termination  of  all  the  animal  functions 
of  our  nature.  So  loug  as  these  continue,  life  the 
result  of  them,  diffuses  warmth,  activity,  and  beauty 
throughout  our  frame.  In  this  state,  the  body  is  a 
useful  as  well  as  pleasing  habitation  for  the  soul; 
and  a  necessary,  as  well  as  convenient  instrument 
for  accomphshing  the  purposes  to  which  it  is  destined 
in  the  present  world.  But,  when  these  functions 
cease,  life  also  ceases.  The  body  then  becomes 
cold,  motionless,  deformed,  and  useless.  The  form 
which  once  gave  pleasure  to  all  around  it, now  creates 
only  pain  and  sorrow.  The  limbs  are  stiffened  ;  the 
face  clouded  with  paleness  ;  tlie  eyes  closed  in  dark- 
ness; the  ears  deaf;  the  voice  dumb;  and  the  whole 
appearance  ghastly  and  dreadful.  In  the  mean  time, 
the  spirit  deserts  it  ruined  habitation  and  wings  its 
way  into  the  ui-known  vast  of  being. 

2d.   The  body  is  conveyed  to  the  grave. 

Necessity  compels  the  living  to  remove  this  de- 
cayed frame  from  their  sight.  Different  nations  have 
pursued  different  modes  of  accomplishing  this  pur- 
pose, ^y  some  nations,  the  body  has  been  consumed 
with  fire.  By  others,  it  has  been  embalmed.  By 
some  it  has  been  lodged  in  tombs,  properly  so  called. 
By  others  it  has  been  consigned  to  vaults  and  cav- 
erns ;  and  by  most  has  been  buried  in  the  grave.  All 
nations,  in  whatever  manner  they  have  disposed  of 


SERMON  XXII.  303 

the  remains  of  their  departed  friends,  have,  with  one 
consent,  wished  like  Abraham,  to  remove  tlieir  dead 
out  of  their  sight. 

In  this  situation,  the  body  becomes  the  prey  of 
corruption  and  the  feast  of  worms.  How  humihating 
an  allotment  is  this  to  the  pride  of  man !  When  the 
conquerour,  returned  from  the  slaughter  of  millions, 
enters  his  capitol  in  triumph ;  when  the  trumpet  of 
fame  proclaims  his  approach,  and  the  shouts  of  mil- 
lions announce  his  victories;  surrounded  by  the  spoils 
of  subjugated  nations,  and  followed  by  trains  of  van- 
quished kings  and  heroes;  how  must  his  haughty 
spirit  be  lowered  to  the  dust  by  the  remembrance 
that  within  a  few  days,  himself  would  become  the 
food  of  a  worm,  reigning  over  him  with  a  more  abso- 
lute controul  thati  he  ever  exercised  over  his  slave. 
Yet  this  will  be  the  real  end  of  all  his  achievements. 
To  this  humble  level  must  descend  the  tenant  of  the 
throne,  as  well  as  of  the  cottage.  Here  wisdom  and 
folly,  learning  and  ignorance,  refinement  and  vulga- 
rity will  lie  down  together.  Hither  moves  with  an  un- 
conscious, but  regular  step,  the  beauty  that  illumines 
the  gay  assembly's  gayest  room ;  that  subdues  the 
heart  even  of  the  conquerour  himself;  and  says,  I  sit 
as  queen  and  shall  see  no  sorrow.  All  these  may 
say,  and  ultimately  must  say  to  corruption.  Thou  art 
our  father ;  and  to  the  worm.  Thou  art  our  mother  and 
our  sister.  But  we  are  not  yet  at  the  end  of  the  progress. 
The  next  stage  in  our  humiliation,  is  to  be  changed  into 
dust.  This  was  our  origin :  this  is  our  end.  The  very 
clods  on  which  we  tread,  were  once,  not  improbably, 
parts  to  a  greater  or  less  extent,  of  living  beings  like 
ourselves.  Not  a  small  part  of  the  surface  of  this 
world  has,  in  all  probability,  been  animated  and  in- 
habited by  human  minds  :  And  the  remains  of  man, 
are  daily,  perhaps  as  well  as  insensibly,  turned  up  by 
the  plough  and  the  spade. 

2d.  Let  us  attend  to  some  reflections  concerning 
*he  spirit  or  soul  of  man  after  death. 


304  SERMON  XXiL 

First,  jit  death  the  soul  quits  the  body  to  return  to  it 
no  more,  as  an  animal frame^  for  its  companion. 

At  death,  the  animal  functions  cease ;  or  rather 
the  cessation  of  them,  is  death  itself  Then  the  flex- 
ibility, the  power  of  action,  and  the  consequent 
usefulness  to  which  they  gave  birth,  are  terminated 
also.  The  soul,  of  course,  finds  the  body  no  longer 
fitted  to  be  an  instrument  of  its  wishes  or  its  duties. 
The  limbs  can  no  longer  convey  it  from  place  to 
place  ;  the  tongue  cannot  communicate  its  thoughts, 
nor  the  hands  execute  its  pleasure.  Deprived  of  all 
its  powers,  the  body  becomes  a  useless  and  uncom- 
fortable residence,  for  a  being  to  whose  nature  acti- 
vity is  essential;  and  the  purposes  of  whose  creation, 
would  be  frustrated  by  a  longer  confinement  to  so 
unsuitable  a  mansion.  We  cannot  wonder,  therefore, 
that  the  Author  of  our  being,  should  in  his  provi- 
dence, remove  the  soul  from  a  situation  so  contradic- 
tory in  all  respects  to  the  design  of  its  existence. 
Though  the  body  was  once  its  beloved  partner,  yet 
utility  now  demands  an  entire  separation.  And  they 
are  not  only  disunited,  but  their  abodes  are  in  dif- 
ferent worlds.  Whilst  the  one  is  consigned  to  the 
mansions  of  the  dead,  the  other  becomes  an  inhabit- 
ant of  the  world  of  spirits.  And  whilst  the  one  is 
deprived  of  all  sensation  and  enjoyment,  the  other 
is  rendered  more  sensible  and  active,  and  its  happi- 
ness or  misery  augmented. 

Second.  //  certainly  is  possible  for  the  soul  thus  to  sur- 
vive the  body. 

There  is  nothing  absurd  in  the  belief,  that  the  soul 
exists  in  a  state  of  perfect  consciousness  when  the 
body  is  deprived  of  animal  life  and  of  all  sense,  and 
turned  to  dust ;  for  they  are  essentially  different  in 
their  natures.  The  one  is  a  material  substance,  the 
other  immaterial :  The  one  is  naturally  sluggish,  in- 
active, and  unconscious ;  but  the  other  is  by  nature, 
alert,  active,  and  conscious.  Moreover,  the  soul  is 
the  agent  which  actuates  and  governs  the  body  in  all 


SERMON  XXIL  30p 

the  various  movements  of  life,  in  such  a  manner  that 
the  body  is  as  it  were  a  mere  machine,  performing  all 
those  things  which  the  soul  directs.  It  labours  or 
rests;  moves  hastily  or  slowly;  views  distant  or 
present  objects  at  the  discretion  of  this  intelligent 
agent.  Hence,  it  is  the  soul  which  denominates  the 
person.  Were  we  possessed  of  our  present  organ- 
ized bodies,  and  endued  with  animal  life  without  the 
soul,  we  should  not  be  constituted  human  beings;  but 
would  be  sunk  to  the  grade  of  the  animal  creation- 
St.  James  remarks.  The  bod}*  without  the  spirit,  is 
dead :  This  expression  favours  the  sentiment  that 
the  soul  is  distinct  and  can  exist  separate  from  the 
body.  St.  Peter  calls  the  soul  himself,  and  the  body 
the  tabernacle  for  the  soul.  His  words  are.  Yea,  I 
think  it  meet,  as  long  as  I  am  in  this  tabernacle,  to 
stir  you  up  by  putting  you  in  remembrance,  knowing 
that  shortly  I  must  put  off  this  my  tabernacle,  even 
as  our  Lord  Jesus  Christ  hath  showed  me. 

There  is  no  more  ditiiculty  in  supposing  the  soul 
of  man  to  be  capable  of  existing  in  a  conscious  and 
active  state,  when  separated  from  the  body,  than  in 
supposing  any  other  spirit  to  be  capable  of  existing 
and  acting  without  a  body.  Are  angels  unembodied.'* 
Why  may  not  the  spirits  of  deceased  persons  exist 
in  a  similar  state  .''  Surely  such  a  thing  is  more  tlian 
possible ;  and  the  belief  of  such  existence  is  not  in- 
consistent nor  improbable. 

Third.  Evidence  may  be  derived  from  the  great  desire 
and  universal  expectation  of  mankind^  that  the  soul  ivill 
exists  a  conscious  and  active  beings  after  it  has  forsaken  the 
body. 

h\  the  human  breast  there  is  a  secret  and  strong 
desire  of  immortality.  The  soul,  so  averse  to  anni- 
hilation, shrinks  at  the  very  thought.  As  it  is  capa- 
ble of  making  constant  improvements  in  useful 
knowledge,  so  with  all  the  opportunities  of  life  and 
of  age,  it  only  makes  a  beginning  towards  its  pe*-. 
fection.    Hence,  there  is  .an  ardent  desire  for  im- 

«9 


306  SERMON    XXII. 

mortality,  and  a  strong   aversion  to  the  thought  oi 
annihilation. 

Moreover,  mankind  are  looking  forward  beyond 
the  grave ;  some  with  awful,  and  others  with  joyful 
expectation.  Human  beings  have  apprehensions  of 
future  rewards  and  punishments  so  universally,  that 
this  appears  to  be  the  consent  of  all  nations  in  every 
age  of  the  world.  The  criminal  condemned  to 
death,  fears  the  dreadful  hour  of  his  execution,  not 
as  the  end.  of  his  being,  but  as  the  entrance  into  a 
world  of  strict  retribution.  The  good  man,  with  joy- 
ful anticipation,  looks  forward  to  the  event  of  his 
dissolution,  not  merely  as  an  end  of  his  trials,  but  as 
the  commencement  of  a  glorious  reward.  Let  us  go 
to  the  solemn  chambers  of  death,  and  inquire  of 
those  who  are  about  to  depart.  The  impenitent  and 
unreconciled  in  heart  to  God,  with  deep  distress,  are 
constrained  to  express  their  awful  apprehensions  of 
an  existence  beyond  the  grave.  On  the  other  hand, 
the  man  of  penitence  and  submission,  with  cheering 
expectation  and  ecstasy  of  expression,  evinces  his 
views  of  death  as  the  gate  to  immortal  glory.  And 
the  desire  of  immortality,  and  the  universal  expecta- 
tion of  a  future  conscious  existence,  are  not  merely 
the  effect  of  a  religious  education  ;  but  they  are  sen- 
timents implanted  in  the  active  principles  of  our 
nature,  by  the  Author  of  our  being;  and  as  it  re- 
spects their  propensity,  are  innate.  They  doubtless 
are  improved  by  moral  culture ;  but  their  original  is 
God. 

Fourth.  The  consideration  of  the  present  state  of 
things,  ivill  furnish  an  argument  of  much  weight,  to  prove 
the  future  existence  of  the  human  soul. 

JDivine  Providence  is  so  administered  in  the  pre- 
sent world,  as  to  furnish  strong  presumptive  evidence, 
that  there  will  be  another  state  of  human  existence, 
as  a  world  of  righteous  retribution.  Do  we  believe 
that  the  supreme,  moral  governour  and  Disposer  of 
all  existences  and  events,  ia  a  being  of  the  most  per- 


!9il 


SERMON  XXU.  307 

feet  righteousness  and  goodness?  Then  wc  must 
conclude  that  the  present  life  is  only  a  state  of  pro- 
bation ;  for  we  cannot  with  clearness  discern  these 
important  truths  merely  from  the  present  dispensa- 
tion. No  man  knoweth  either  love  or  hatred,  by  all 
that  is  before  him.  Hence,  then,  there  is  nothing  in 
the  bestowment  of  favours,  or  the  sending  of  judge- 
ments, which  can  enable  us  with  assurance  to  deter- 
mine that  God  is  perfectly  righteous  and  good,  should 
we  co'ifiue  our  views  solely  to  the  present  state  of 
things.  Were  this  the  only  state  of  existence  for 
human  beings,  and  should  we  judge  from  the  allot- 
ments of  Providence,  we  could  not  discern  who 
were  righteous,  or  who  wicked  ;  who  the  friends  of 
God,  or  who  his  enemies.  VVc  should  be  liable  to 
pronounce  the  rich  man  the  favourite  of  heaven,  and 
Lazarus  a  son  of  perdition.  And  consequently,  we 
could  not  determine  with  any  degree  of  certainty, 
that  the  Lord  loveth  righteousness  and  hateth  iniqui- 
ty ;  for  many  of  the  righteous  suffer  very  great  and 
grievous  calamities,  drinking  deeply  of  the  cup  of 
affliction,  of  poverty,  and  persecution ;  while  some*of 
the  wicked,  even  the  openly  profane  and  licentiftus, 
are  crowned  with  wealth  and  worldly  prosperity, 
raised  to  great  worldly  honours,  and  followed  with 
affluence  to  their  graves.  These  remarks  give  con- 
clusive evidence,  that  this  world  is  not  designed  as  a 
state  of  righteous  retribution ;  but  as  a  state  of  pro- 
bation, in  which  characters  are  formed,  and  souls 
prepared  for  future  rewards  and  punishments. 
Therefore  we  may  conclude  from  the  present  state  of 
things,  and  from  the  most  perfect  righteousness  and 
goodness  of  God,  that  the  souls  both  of  the  righteous 
and  of  the  wicked,  will  exist  beyond  the  grave,  and 
be  rewarded  according  to  the  deeds  done  in  the 
body. 

Fifth.    By  various  considerations  we  are  taught  from   ' 
divine  revelation^  that  the  soul  exists  in  a  state  of  sensibil- 


tJ08  3i:R3lON    XXli'. 

ity  and  activii}/,  and  of  happiness  or  missfy,  from  death 
fill  the  resurrection  and  general  judgement. 

In  the  words  of  the  text,  we  are  informed.  That 
tlieii  shall  the  dust  return  to  the  earth  as  it  was  :  and 
the  spirit  shall  return  to  God  who  gave  it.  Thus  we 
may  see,  the  soul  and  body  are  natures  so  essen- 
tially ditierent,  that  in  a  certain  sense,  they  are  two 
distinct  beings  :  That  the  one  returns  to  the  earth, 
as  from  that  it  was  formed  ;  and  the. other  returns  to 
God,  as  he  is  the  Father  of  all  sj)irits.  The  most 
obvious  sense  of  the  latter  ]>art  of  the  text  is,  that 
at  death,  the  soul  is  adjudged  and  awarded  with 
Strict  retribution,  according  to  the  moral  character 
formed  while  in  the  body:  That  the  souls  of  the 
righteous  return  to  God,  to  be  received  into  his  pe- 
culiar favour;  and  the  souls  of  the  wicked,  to  be 
banished  from  his  glorious  presence.  I  have  already 
noticed  there  is  nothing  absurd  in  such  a  belief;  for 
we  can  as  easily  conceive  of  the  souls  of  the  right- 
eous and  of  the  wicked,  existing  without  an  earthly 
house  of  a  tabernacle,  as  we  can  of  the  existence  of 
the  spirits  of  angels  and  of  devils  ;  and  that  the  souls 
of  the  former  may  be  ns  capable  of  enjoyment  or 
suffering,  as  are  the  latter. 

Although  the  souls  of  the  righteous  may  not  par- 
ticipate so  great  a  degree  of  happiness,  nor  the  souls 
of  the  wicked  endure  so  great  a  degree  of  misery, 
as  they  will  after  the  resurrection  and  general  judge- 
ment, still  this  does  not  militate  against  the  reality 
•of  their  consciousness,  and  of  their  existence  in  a 
world  of  righteous  retribution.  It  is  probable  that 
the  holy  angels  will  then  be  more  exalted  in  glory  ; 
and  the  devils  are  bound  under  chains  of  darkncs?, 
reserved  to  the  judgement  of  the  great  day,  when 
they  expect  to  suffer  fiercer  torments,  as  appears 
from  this  their  interrogation  of  the  Saviour:  Art 
thou  come  to  torment  us  before  the  time  .''  Hence, 
falTpH  angels  have  not  yet  received  their  final  judge- 


SERMON  xxrr.  ,  ;iOH 

laent,  nor  of  course,  their  final  reward.  A  similar  re- 
mark would  apply  to  the  condition  of  the  souls  oi 
mankind  in  an  intermediate  state.  Notwithstanding, 
virtuous  men  when  they  leave  this  world,  go  to  a 
state  of  enjoyment  only ;  and  impenitent  men,  to  a 
state  of  mere  suffering.  Lazarus  was  only  comforted 
after  he  left  tliis  world,  and  the  rich  man  was  only 
tormented.  When  the  bodies  of  mankind  shall  be 
changed  and  re-united  to  their  spirits,  there  can  be 
no  doubt  that  the  happiness  of  the  righteous  and 
the  misery  of  the  wicked  will  be  rendered  more 
complete.  But,  antecedently  to  that  event,  both  the 
happiness  and  the  misery  will  be  entire  and  unmin- 
gled.  The  happiness  will  in  no  degree  be  alloyed 
by  suffering;  the  misery  will  in  no  degree  be  lessen- 
ed by  enjoyment. 

The  soul  after  death  returns  immediately  to  God, 
to  give  an  account  of  its  conduct  in  the  present  life. 
This  appears  to  be  the  plain  import  of  the  text,  in 
which  the  return  of  the  body  to  tlie  dust,  and  of  the 
soul  to  God,  are  exhibited  as  co-existing  events. 
That  the  purpose  of  its  return  to  God,  is  that  it 
may  give  up  its  account,  appears  sufficiently  plain 
from  the  parables  of  the  talents  and  the  pounds.  In 
these,  each  of  the  servants  is  represented  as  sum- 
moned to  give,  and  as  actually  renderiug  his  account 
to  his  lord  concerning  his  use  or  abuse  of  the  privi- 
leges entrusted  to  him,  immediately  after  the  close 
of  his  stewardship.  And  in  this  account  will  be  un- 
iblded,  alike  the  state  of  the  thoughts  and  that  of 
the  external  conduct.  The  soul  will  of  course  be 
furnished  with  a  power  of  recollection,  sufiiciently 
capacious  to  comprehend  all  that  it  has  done,  and 
will  be  constrained  to  declare  the  whole  truth  without 
disguise  or  evasion.  Its  secret  chambers  and  refuges 
of  lies  will  be  fully  laid  open  to  its  own  view,  and 
appear  manifest  as  in  the  sight  of  God.  In  this 
manner,  the  motives  by  which  it  has  been  governed, 
and   the   moral   character   which   it   has  sustained 


310  ,  SERMON  XXII. 

during  its  probation,  will  be  so  entirely  developed, 
as  to  evince  even  to  itself,  that  the  investigation  is 
just  as  well  as  complete.  The  decision  and  retribu- 
tion of  all  that  it  has  done  during  its  probation,  will 
be  in  perfect  righteousness.  But  the  sacred  volume, 
from  a  variety  of  considerations,  establishes  the  pro- 
position now  under  consideration.  There  are  several 
particular  persons  broughtinto  view  in  the  divine  word, 
who  are  represented  as  being  already  in  heaven,  or  in 
a  state  of  activity  and  enjoyment.  The  Lord  styles 
himself  the  God  of  Abraham,  of  Isaac,  and.  of  Jacob. 
And  our  Saviour  observes.  He  is  not  the  God  of  the 
dead,  but  of  the  living :  That  is,  the  God  of  the 
spirits  of  these  patriarchs,  living  at  the  time  when 
this  declaration  was  made  to  Moses.  Hence  their 
souls  must  be  alive,  or  in  a  state  of  active  existence, 
though  their  bodies  were  dead  and  laid  in  sepulchres. 
That  saints  are  in  heaven  in  the  intermediate 
state,  in  such  a  sense  as  implies  a  world  of  action 
and  enjoyment,  is  evident  from  scriptural  facts. 
Abraham  is  there;  for  saints  are  represented  as 
being  carried  into  his  bosom.  Moses  and  Elias,  doubt- 
less are  there ;  for  they  appeared  on  the  mount  of 
transfiguration  with  C^hrist,  since  their  death.  Lnoch 
and  Elijah  are  already  there,  for  they  were  trans- 
lated. And  Christ  said  to  the  penitent  thief  on  the 
cross,  To-day  shalt  thou  be  with  me  paradise.  But 
how  could  this  be  verified,  unless  the  departed 
spirit  exist  in  a  separate  state  of  enj-oyment.'*  Whe- 
ther the  term  paradise,  be  significant  of  the  final 
state  of  the  blessed  in  heaven,  or  of  the  invisible 
intermediate  state  of  the  souls  of  the  righteous,  be- 
tween death  and  the  general  judgement,  it  is  very 
evident  that  the  Saviour  designed  to  convey  to  the 
penitent,  the  idea  that  his  soul,  when  absent  from 
the  body,  should  witness  his  presence,  in  a  state  of 
consciousness  and  happiness.  The  apostle  Paul 
exhorts  his  fellow  Christians  not  to  be  slothful,  but 
followers  of  them  who  through  faith  and  patience 


SKRMON  XXII.  311 

inherit  the  promises;  plainly  intimating,  that  depart- 
ed saints  now  possess  the  inheritance  of  saints  in 
light,  and  consequently  exhibiting  conclusive  testi- 
mony of  the  immediate  happiness  of  believers  after 
death.  The  Apostle  evidently  designed  to  lead  his 
readers  to  meditate  on  the  blessed  state  of  Abraham, 
Moses,  Joshua,  Job,  and  all  others,  who  on  earth 
had  lived  by  faith  in  the  promises  of  God,  patiently 
waiting,  labouring,  and  suffering  in  obedience  to  the 
divine  will ;  and  who  at  the  time  this  exhortation 
was  given,  were  inheriting  the  glorious  reward  of  the 
blessings  promised. 

Concerning  the  patriarchs,  Abraham,  Isaac,  and 
Jacob,  it  is  said,  They  gave  up  the  ghost,  or  rendered 
their  spirits  to  God,  who  gave  them,  and  were 
gathered  unto  their  people.  By  this  declaration  we 
are  not  to  understand,  that  their  bodies  were  gath- 
ered to  the  bodies  of  their  kindred.  The  people  of 
Abraham  were  all  buried  either  in  Padan  Aram,  or 
in  Ur,  of  the  Chaldees ;  while  he  was  buried  in  the 
cave  of  Macpelah,  in  Canaan.  Isaac  was  buried 
with  none  of  his  friends  beside  his  parents;  and 
these  could  not  be  styled  his  people.  The  people, 
then,  to  whom  these  patriarchs  were  gathered,  were 
the  assembly  of  the  blessed.  The  gathering  must 
relate  to  their  persons,  or  souls,  and  not  to  their 
bodies.  In  conformity  to  this  interpretation,  Christ 
says  concerning  Lazarus,  that  he  died,  and  was  car- 
ried by  angels  to  Abraham's  bosom:  a  complete  proof, 
that  he  was  in  existence  among  the  blessed,  at  the 
time  to  which  this  parable  refers. 

The  apostle  Paul,  addressing  his  brethren,  the 
Corinthians,  declares.  Whilst  we  are  at  home  in  the 
body,  we  are  absent  from  the  Lord ;  and  subjoins, 
We  are  confident,  I  say,  and  willing  rather  to  be 
absent  from  the  body,  and  to  be  present  with  t?ie 
Lord.  We  are  here  taught,  that  believers  can  be 
absent  from  the  body ;  and  that  this  absence  must 
take  place,  to  enable  them  to  be  present  with  the 


312  SERMON   wir. 

Lord,  and  that  whenever  it  does,  they  will  be  present 
Avith  him.  Hence,  then,  behevers,  that  is,  their  souls, 
exist  in  a  state  separate  from  the  body.  Would  not 
the  Apostle  and  his  brethren  appear  to  be  inconsist- 
ent in  their  expression,  '--  willing  rather  to  be  absent 
from  the  body,  and  to  be  present  with  the  Lord,"  if 
that  were  a  state  of  sleep  and  unconsciousness  ?  We 
can  easily  see  the  absurdity  of  such  an  opinion ;  for 
there  can  be  no  enjoyment  in  a  state  of  inactivity 
and  insensibility.  The  Apostle  had  an  ardent  desire 
to  serve  Christ  more  perfectly  ;  and  he  was  confi- 
dent, that  death  would  prov'e  to  him  an  entrance  into 
his  immediate  presence.  This  faith  inspired  him  and 
his  brethren,  with  confidence  and  fortitude  ;  as  they 
were  satisfied,  that  whenever  their  bodies  should  be 
worn  out  by  labours,  or  suffer  martyrdom,  their  souls 
being  dislodged  from  the  clayey  tenement,  would  im- 
mediately be  admitted  into  the  presence  of  their 
beloved  Lord.  This  surely  is  very  decisive  con- 
cerning the  felicity  to  be  enjoyed  by  the  souls  of  be- 
lievers, when  absent  from  the  body ;  and  it  also 
shows  that  they  will  possess  their  happiness  in  the 
very  place  where  Jesus  displays  his  glorious  pre- 
sence. 

The  same  Apostle  expresses  his  assurance  of  the 
same  truth  very  lully,  in  his  address  to  the  Philippians. 
For  me  to  live  is  Christ,  and  to  die  is  gain.  For  I 
am  in  a  strait  betwixt  two,  having  a  desire  to  depart 
and  be  with  Christ,  which  is  far  better.  When  the 
Apostle  says,  "For  me  to  live  is  Christ;*'  he  implicitly 
declares  that  the  present  hfe  is  to  him  a  source  of 
high  enjoyment.  But  if  he  should  not  have  sense  of 
existence  in  a  separate  state,  his  death  would  put  an 
end  to  all  his  enjoyment ;  being  an  entire  termina- 
tion of  his  consciousness.  If,  then,  his  life  was  desi- 
rable, his  death  would  to  him  be  a  loss.  And  how 
.^reat  must  this  loss  be,  as  he  informs  us.  It  was 
Christ  for  him  to  live.  But  he  informs  us,  that  the 
gain  of  his  departure,  consisted  in  being  with  Christ; 


SERMON  XXII.  313 

in  a  state  of  happiness,  totally  superiour  to  any  thing 
found  in  the  present  world.  Here,  indeed,  he  enjoyed 
the  presence  of  his  Saviour,  in  an  eminent  degree  ; 
yet,  in  a  manner,  far  inferiour  to  what  he  was  assured 
lie  should  experience  immediately  after  death.    The 
Apostle  was  fully  persuaded  that  the  soul  was  imma- 
terial, and  that  the  dissolution  of  the  body  would 
not  render  it  insensible;  but  that  it  vvould  then  be 
more  active  in  the  service  of  God.     And  as  it  would 
not  be  impeded  in  its  operations  by  its  mortal  frame, 
it  would  exercise  itself  the  more  freely;  thus  his  joy 
would  be  greatly  increased.      With  peculiar  anima- 
tion the  Apostle  has  here  declared  the  happy  frame 
of  his  mind ;  viewing  Christ  as  the  author  and  sup- 
porter of  his  Christian  graces  and  joys,  and  as  the 
end  and  object  of  his  life  upon  earth.     He  had  no 
other  business,  interest,  or  pleasure,  for  which   to 
live,  than  the  service,  glory,  and  favour  of  Christ; 
therefore,  he  knew  that  to  die  would  be  his  greatest 
gain :  as  he  should  then  be  enabled  more  perfectly 
to  know,  love,  and  serve  his  Lord,  and  enjoy  his 
blessed  presence.     Yet,  if  he  should  continue  to  live 
in    the  flesh  and  endure   hardship    a   little  longer, 
it  w  ould  be  well ;  as  his  labour  would  be  fruitful  of 
good  to  himself,  as  well  as  to  others.     Thus  he  knew 
not  which  he  should  choose,  if  it  were  left  to  him; 
being  in  a  strait  between  two,  and  drawn  both  ways 
by  the  reasons  which  he  had  to  desire  life  on  the  one 
hand,  and  death  on  the  other.  Indeed,  he  had  a  most 
vehement   longing  to  depart  from  this  world  of  sin 
and  sorrow,  that  he  might  immediately  go  and  be 
with  Christ ;  exchanging  the  life  of  faith,  hope,  and 
imperfect  love,  for  that  of  sight,  fruition,  and  perfect 
holiness;  as  this  was  incomparably  more  desirable, 
than  any  thing  which  could  be  possessed  or  enjoyed 
upon  earth.       Nevertheless,  his  continuance   here 
being  the  more  needful  for  the  benefit  of  his  beloved 
people,  he  was  willing  to  postpone  the  completion  of 
his  own  happiness  for  their  advantage.       And  now, 

40 


iil4  bERMON    XXII. 

could  the  Apostle  conceive  that  a  state  of  insensi- 
bility would  be  much  better  than  a  life  tending  so 
much  as  his  did,  to  the  glory  of  God,  to  the  propa- 
gation of  the  gospel,  and  to  the  furtherance  of  the 
joy  ot  believers?  The  doctrine  of  the  soul's  imme-t 
diate  happiness  with  Christ  in  glory,  is  here  declared 
so  evidefitly.  that  it  is  beyond  almost  the  possibility 
of  beina;  doubted. 

I  shall  now  notice  the  parable  concerning  the 
beggar  and  the  rich  man.  And  it  came  to  pass,  that 
the  beggar  died,  and  vras  carried  by  the  angels  into 
Abraham's  bosom:  the  rich  man  also  died,  and  in 
hell  he  lifted  up  his  eyes,  being  in  torments,  and 
seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom. 
In  this  parable  we  have  the  account  of  one  already 
in  a  state  of  activity  and  blessedness,  and  another  in 
a  state  of  activity  and  misery.  Its  design  was  to  re- 
present the  state  of  the  souls  of  the  righteous  and  of 
the  wicked  immediately  after  death,  till  the  day  of 
the  resurrection  of  the  body  and  general  judgement. 
This  we  can  readily  determine  from  the  connexion. 
The  rich  man  cried,  and  said,  father  Abraham  have 
mercy  on  me,  and  send  Lazarus  that  he  may  dip  the 
tip  of  his  finger  in  water,  and  cool  my  tongue ;  for  I 
am  tormented  in  this  flame.  But  when  he  was  denied 
the  least  mercy  for  himself,  he  desired  that  Lazarus 
might  be  sent  to  his  father's  house,  that  he  might 
testify  to  his  five  brethren,  lest  they  also  come  into 
this  place  of  torment.  This  is  language  the  most 
emphatical  and  conclusive,  to  represent  the  state  of 
human  souls  in  the  intermediate,  invisible  world;  for 
all  the  circumstances  give  the  most  ample  testimony, 
that  Lazarus  was  in  heaven,  and  the  rich  man  in  hell, 
w^hen  the  Saviour  delivered  this  parable.  His  request 
for  his  brethren,  shows  that  human  beings  were  yet 
in  this  world,  on  probationary  ground,  liable  to  come 
to  the  same  place  of  torment.  Will  any  one  object 
that  this  is  only  a  parabolical  representation  ?  He 
will  thus  speak,  only  to  escape  from  an  argument 


SERMON  XXII.  315 

which  he  cannot  face.  That  parables  are  a  figura- 
tive representation,  is  acknowledged.  But  to  assert 
that  the  parables  of  the  divine  Redeemer,  exhibit 
any  thing  but  truth,  is  to  do  an  injury  to  his  true  cha- 
racter. 

St.  John,  when  caught  up  to  heaven  in  his  vision, 
beheld  a  great  multitude,  which  no  man  could 
number,  of  all  aations,  and  kindreds,  and  people,  and 
tong-ues,  standing:  before  the  throne,  and  before  the 
Lamb,  clothed  with  white  robes,  and  palms  m  their 
hands,  uniting  with  the  angels  in  their  everlastii'g 
song  of  praise.  He  asked,  who  these  persons  were? 
The  interpreting  angel  informed  him.  They  were 
those  who  came  out  of  great  tribulation,  and  had 
washed  their  robes  and  made  them  white  in  the 
blood  of  the  Lamb.  Therefore,  he  adds,'  are  they 
before  the  throne  of  God  ;  and  serve  him,  day  and 
night,  in  his  temple  :  and  he  that  sitteth  on  the  throne, 
shall  dwell  among  them.  It  will  not  be  denied,  that 
these  were  men,  or  the  spirits  of  deceased  persons; 
nor  that  the  time  referred  to  in  this  passage,  must  be 
long  antecedent  to  the  resurrection.  They  were, 
therefore,  separate  spirits:  conscious,  virtuous,  happy 
beings.  It  m^.y  be  said,  and  truly,  that  all  this  passed 
in  vision.  But  it  must  be  added,  and  must  be  admit- 
ted by  those  who  would  say  this,  that  a  vision  com- 
municated by  the  Spirit  of  God,  exhibits  nothing  but 
what  is  true. 

Moreover,  in  conformity  to  this  representation  of 
St.  John,  the  apostle  Paul  says  to  his  brethren,  the 
Thessalonians,  If  we  believe  that  Jesus  died  and 
rose  again,  even  so  them  also  who  sleep  in  Jesus, 
will  God  bring  with  him;  that  is,  when  he  comes  to 
the  final  judgement.  But  who  are  those  whom  (rod 
will  bring  with  Christ,  at  this  time  ?  Certainly  not 
the  bodies  of  the  Saints.  They  will  be  raised  from 
the  grave,  and  cannot  be  brought  with  Christ.  The 
only  answer,  therefore,  is,  he  will  bring  with  him  the 
spirits  of  just  men  made  perfect.  Perhaps  the  Apostle 


316  SERMON  XXfL 

had  heard  that  some  of  the  Thessalonian  behevers 
had  lately  died ;  and  that  their  relatives  and  brethren 
had  too  much  sorrow,  by  not  duly  attending  to  the 
consolations  suggested  by  the  gospel.  He,  therefore, 
would  not  have  them  to  be  ignorant  concerning  those 
who  were  fallen  asleep  in  Christ,  that  they  were  in 
a  safe  and  happy  state. 

INFERENCES. 

1st.  This  subject  exhibits  the  folly  of  that  excessive  atten- 
tion^ so  commonly  bestoived  by  mankind  vpon  their  bodies. 

How  is  the  soul  far  the  most  dignified  nature !  and 
what  momentous  consequences,  the  result  of  its 
moral  character !  Yet,  how  much  of  the  probation- 
ary state,  and  how  great  a  portion  of  the  care,  anxi- 
ety, and  labour  of  man,  are  rendered  to  the  body ! 
Necessity,  decency,  and  comfort,  demand  a  portion 
of  our  time  and  exertions  to  be  employed  in  favour 
of  our  mortal  frames.  But  revelation  and  reason,  do 
certainly  assign  limits  to  this  employment.  The  real 
good  of  all  our  labour  under  the  sun,  is  the  portion 
which  God  allows  us ;  and  the  allowance  is  indeed 
liberal  and  sufficient.  Still  common  sense  continually 
discerns  and  declares,  that  manifold  anxieties  are 
experienced,  and  efforts  made,  which  are  productive 
of  no  such  good.  It  is  necessary  to  have  food,  and 
desirable  that  it  be  wholesome  and  pleasant;  it  is 
necessary  to  have  clothes,  and  desirable  that  they  be 
convenient  and  becoming.  But  many  are  agitated 
with  excessive  cares,  and  consume  the  chief  part  of 
their  life,  in  devising  means  either  to  gratify  their 
palate,  or  to  adorn  their  person. 

Is  our  life  the  only  period  of  probation ;  and, 
during  that  time,  is  eternal  life  to  be  gained  or  lost  ? 
What  madness  to  waste  this  little  period  in  providing 
means  of  luxury  to  pamper  our  bodies,  and  giving 
our  whole  souls  to  the  study  of  pleasures,  which 
terminate  in  sorrows !  Would  the  epicure,  whUe 
feasting  his  sight,  his  smell,  and  taste,  on  every  kind 


SERMON  xxn.  317 

ot  viand,  remember  that  he  is  satiating  his  flesh, 
merely  to  make  it  a  more  dainty  meal  for  the  worms 
of  the  dust,  the  keenness  of  his  rehsh  might  possi- 
bly be  blunted ;  and  his  solicitude  concerning  what 
he  should  eat,  and  what  he  should  drink,  exchanged 
for  a  more  becoming  anxiety  concerning  the  means 
by  which  he  might  live  for  ever.  Were  the  monarch 
on  his  throne,  to  adorn  whom  the  south  has  yielded 
up  its  gold  and  the  east  lavished  its  gems,  to  recollect 
that  within  a  few  days  he  must  be  wrapped  in  a 
shroud  and  lodged  in  a  grave ;  would  not  all  these 
splendours  fade  upon  his  eye  and  pall  upon  his  heart? 
Were  the  beauty  who  animates  the  dance,  or  spar- 
kles in  the  drawing-room,  with  the  conscious  superi- 
ority of  her  charms,  and  amid  the  homage  of  sur- 
rounding admirers,  to  call  to  mind  that  the  form  which 
she  surveyed  in  the  glass  with  rapture,  must  within 
a  few  days  be  chilled  by  the  icy  hand  of  death ;  the 
roses  fade  from  her  cheeks,  the  splendour  vanish 
from  her  eyes,  and  all  her  elegance  of  form  be  dis- 
solved in  dust,  must  she  not  be  compelled  to  believe 
that  her  vanity  was  misplaced  and  worthless ;  that 
she  squandered  away  life  upon  objects  equally  unde- 
serving and  mischievous  ;  and  that  to  acquire  beauty 
of  mind,  to  become  lovely  in  the  sight  of  God,  and 
to  merit  the  esteem  of  angels  for  eternity,  were  pur- 
suits unspeakably  more  worthy  the  supreme  regard 
of  a  rational,  immortal  being.  Does  it  become  a 
mortal  to  dote  upon  a  beautifully  animated  frame  ? 
Let  us  call  to  mind  of  what  the  Lord  made  our 
bodies,  and  not  forget  their  origin  nor  their  end.  He 
formed  them  out  of  earth.  He  made  them  so  frail 
as  to  be  subjected  to  accident,  pain,  and  disease,  in 
ten  thousand  forms.  At  death  he  returns  them  to 
earth  again.  This  is  their  destination  ;  for  flesh  and 
blood  cannot  inherit  the  kingdom  of  God.  More- 
over, the  more  animated  and  lovely  the  form,  the 
more  ghastly  and  loathsome  its  return  to  corruption 
and  dust. 


318  SERMON    XXII. 

Wisdom  admonishes  that  we  keep  our  bodies  in 
subjection,  and  not  render  them  instruments  of  las- 
civiousness  and  unrijijhteousness.  They  should  not 
be  given  to  any  indulgence,  or  permitted  to  execute 
any  purpose  incompatible  with  the  dignity  and  wel- 
fare of  the  rational  and  immortal  spirit  by  which 
they  are  inhabited.  Their  chief  end  is  to  serve  as 
instruments  of  rigliteousness  to  the  soul,  and  to  be 
subservient  in  preparing  it  for  immortal  glory.  Hence 
they  should  be  consecrated  as  an  help-meet  to  the 
inward  adorning  of  the  mind  as  their  highest  honour. 
They  should  be  presented  before  God  to  be  employ- 
ed in  his  service,  and  worn  out  in  executing  the 
various  purposes  of  his  will,  that  so  they  might  be 
wholly  devoted  to  his  glory.  The  soul  should  not 
be  rendered  a  slave  to  the  lusts  and  indulgencies  of 
an  animal  frame  :  but  the  body  with  its  members  and 
senses  should  readily  subserve  to  the  rational  pur- 
poses, and  express  the  devout  affections  of  the 
superiour  nature.  Thus  our  bodies  would  become 
living  temples,  and  our  souls  consecrated  priests  in 
the  service  of  God.  Says  the  apostle  Paul,  i  beseech 
you,  therefore,  by  the  mercies  of  God,  that  ye  pre- 
sent your  bodies  a  living  sacrifice,  holy,  acceptable 
unto  God,  which  is  yotir  reasonable  service.  And 
be  not  conformed  to  this  world;  but  be  ye  trans- 
formed by  the  renewing  of  your  mind,  that  ye  may 
prove  what  is  that  good,  and  acceptable,  and  perfect 
will  of  God.  How  can  these  tabernacles  of  clay  be 
more  highly  honoured,  than  to  be  the  happy  medium 
of  exalting  our  spirits  to  mansions  of  immortal  glory.'* 
Or  what  greater  dishonour  can  we  brand  upon  them, 
than  to  have  them  serve  as  instruments  to  prepare 
the  soul  for  the  abodes  of  darkness  and  perdition  ? 

2d.  By  this  subject  we  are  taught  the  folly  and  indecen- 
cy of  pride. 

Why  should  pride,  vanity,  or  ambition,  dwell  so 
fondly  in  a  subject  so  full  of  frailty  and  humiliation.'^ 
They   are  passions  cherished   and  fondled   in   the 


SERMON  xxn.  319 

human  breast,  and  are  the  most  dangerous  enemies  to 
our  true  interests.  They  were  the  commencing  sin 
of  angels,  the  real  beginning  of  human  apostacy, 
and  constitute  a  prime  part  of  our  rebellion  against 
God. 

Pride  is  a  principle  source  of  our  injurious  treat- 
ment of  each  other ;  is  unkind,  unjust,  insincere,  im- 
patient of  the  prosperity  of  others,  jealous,  hard- 
hearted, cruel  as  the  grave,  arrogating  to  itself  the 
blessings  of  mankind  and  the  prerogatives  of  God, 
is  unbelieving  and  obdurate.  Hence,  we  need  not 
wonder  that  it  is  in  every  degree  pernicious  to  our- 
selves. Therefore,  says  Solomon,  Pride  goeth  before 
destruction,  and  a  haughty  spirit  before  a  fall. 

Although  the  word  and  works  of  God  furnish  in- 
numerable dissuasives  from  the  indulgence  of  pride, 
yet  how  insufficient  are  they  to  overcome  this  obsti- 
nate evil.  But  the  affecting  truths  contained  in  the 
present  subject,  are  happily  adapted  to  this  end. 
When  we  look  around  with  exultation  on  the  advan- 
tages which  we  fancy  ourselves  to  possess  over  our 
fellow-men,  and  let  loose  the  pride  of  wealth,  the 
pride  of  office,  the  pride  of  taste,  and  the  pride  of 
reputation ;  when  we  turn  our  eyes  upon  ourselves 
with  all  the  dotage  exercised  by  a  fond  and  foolish 
parent  towards  a  favourite  child,  and  become  infla- 
ted with  the  pride  of  beauty,  the  pride  of  talents,  or 
that  most  odious  of  all  pride  which  is  customarily 
styled  self-righteousness,  we  can  hardly  fail  of  being 
humbled  and  abased,  if  we  call  to  mind  the  end  of 
all  our  loftiness  exhibited  in  this  discourse. 

While  walking  over  the  dark  and  dismal  recesses 
of  the  burying-ground,  on  whom  do  you  tread  ?  On 
the  mighty  man  of  war,  the  judge  and  the  prophet, 
the  prudent  and  the  honourable  man,  the  cunning 
artificer  and  the  eloquent  orator,  the  slave  and  his 
master.  Though  the  one  may  have  a  costly  tomb- 
stone, and  the  other  none ;  they  are  all  in  the  abodes 
of  equality,  mingled  together  in  the  common  mass  of 


320  SERMON  XXII. 

dust,  an  equal  prey  to  corruption,  and  the  insolent, 
greedy,  devouring  worm.  And  is  it  possible  that 
beings  destined  to  this  end  should  be  proud  ?  It  is 
possible  ;  for  you  and  I  are  proud,  though  appointed 
to  the  same  humble,  deplorable  condition,  as  that  of 
these  dreary  tenants  of  the  dead.  When,  therefore, 
you  contemplate  with  high  self-complacency,  the 
advantages  of  person  which  you  possess,  or  the  en- 
dowments of  the  mind  ;  when  you  look  down  from 
superiority  of  birth,  riches,  character,  or  influence, 
on  those  below  you,  and  your  bosoms  swell  with  the 
consciousness  of  distinction,  remember  your  end, 
and  be  proud  no  more.  Bear  in  mind  that  your 
gayest  attire  will  soon  be  exchanged  for  a  winding 
sheet,  and  your  most  agreeable  and  splendid  habita- 
tion for  the  grave. 

Remember  also,  that  the  pride  which  you  now  in- 
dulge, will,  in  the  future  Avorld,  become  to  you  a 
source  of  the  deepest  humiliation.  In  the  grave,  the 
beggar  and  the  fool  will  lie  on  the  same  level  with 
you.  But,  in  the  invisible  state,  every  humble  child 
of  Adam  will  become  your  superiour.  Unless  you 
renounce  your  pride,  and  assume  the  humility  of  the 
gospel,  the  slave  and  the  beggar  in  many  instances, 
will  rise  to  a  superiority  above  you,  higher  than  your 
minds  can  conceive;  and  look  down  upon  you  with  a 
holy  aversion,  which,  although  you  will  justly  deserve, 
you  have  never  been  able  to  endure.  You,  in  the 
mean  time,  will  sink  to  a  depth  of  degradation  which 
your  present  powers  cannot  measure;  and  will  feel 
yourselves  lowered  to  a  double  depth,  by  seeing 
some  of  those  whom  hitherto  you  have  only  despised, 
elevated  to  endless  dignity  and  glory. 

Shall  the  man  of  pride  despise  the  poor,  the 
ignorant,  and  the  afflicted  ?  They  may  be  the  fa- 
vourites of  heaven,  and  he  the  child  of  hell.  Shall 
he  dote  upon  the  nobleness  of  the  human  frame  ? 
Quickly  that  form  will  be  rendered  a  ghastly  corpse 
and  a  most  putrid  mass.     Shall  he  boast  concerning 


tiERMON  XXII.  321 

the  dignity  of  the  human  soul  ?  An  ungodly,  proud 
spirit  in  man,  is  a  ground  for  humiHation  and  deep 
lamentation.  Shall  any  on-e  be  proud  in  view  of  his 
riches  and  superiour  attainments  ?  To  that  man  they 
are  proving  temptations,  snares,  and  hurtful  lusts, 
which  drown  men  in  destruction  and  perdition.  Says 
the  prophet  Malachi,  Behold,  the  day  cometh  that 
shall  burn  as  an  oven ;  and  all  the  proud,  yea,  and 
all  that  do  wickedly  shall  be  stubble :  and  the  day 
that  cometh  shall  burn  them  up,  saith  the  Lord  of 
hosts,  that  it  shall  leave  them  neither  root  nor 
branch. 

3d.     This   subject  ought  to   reimnd  us  how  near  the 
solemn  events  mentioned  in  this  discoiirse,  are  to  ourselves. 

There  is  only  a  thin  veil  between  any  one  of  us 
and  the  world  of  spirits.  That  is  the  veil  of  death : 
and  nothing  but  the  brittle  thread  of  life  prevents 
the  invisible  curtain  from  being  drawn,  and  our  souls 
ascending  to  heaven  or  descending  to  hell.  When 
this  slender  thread  is  cut,  we  shall  instantly  shout 
with  angels,  and  glorify  God  with  the  spirits  of  just 
men  made  perfect;  or  rage  with  devils,  and  weep 
and  wail  with  lost  souls  as  their  companions  in  wo. 
We  are  every  moment  of  our  lives,  standing  on  the 
brink  of  eternity  and  the  verge  of  everlasting  joys, 
or  precipice  of  endless  sorrows.  A  healthy  consti- 
tution and  the  greatest  prudence  to  preserve  life,  are 
of  no  avail  to  warrant  security ;  for  when  death  is 
commissioned  to  carry  us  hence,  he  regards  not  the 
fairest  prospects  of  man.  In  no  age  or  situation  are 
we  exempt  from  his  deadly  arrest.  The  tender 
infant,  as  well  as  the  aged ;  the  blooming  youth  in 
full  strength,  as  well  as  the  person  of  delicate  consti- 
tution, are  snatched  away  as  in  a  moment,  when  he 
comes  with  his  fatal  mandate. 

Our  life  is  even  a  vapour,  that  appeareth  for  a 
little  time,  and  then  vanisheth  away.  Moreover,  the 
close  of  life  closes  our  probationary  state,  and  putB 
an  end  to  all  our  enjoyments  of  things  beneath  the 

41 


322  SERMON  XXII. 

sun.  And  it  is  but  one  more  step  to  pass  into  the 
eternal  world ;  but  the  sons  of  men  can  never  step 
back  again  into  time ;  for  death,  in  this  respect,  is 
an  impassible  gulf.  And  have  we  eternal  conse- 
quences depending  on  the  moral  characters  we  form 
in  life  ?  How  solemn,  then,  the  reiiection  that  our  lives 
at  best  are  but  shadows ;  that  the  arrows  of  death  are 
continually  levelled  at  our  hearts;  and  we,  every  mo- 
ment of  our  mortal  existence,  liable  to  be  summoned 
by  the  king  of  terrours  into  the  immediate  presence  of 
our  final  Judge,  to  be  awarded  accordisig  to  the  deeds 
done  in  the  bod}  !  And  when  we  shall  open  our  eyes 
on  the  eternal  world,  and  mark  the  incomprehensi- 
ble vast  which  is  before  us,  how  strong  will  the 
reasons  appear  which  urged  us  to  prepare  ourselves 
for  this  amazing  existence  !  How  immensely  desira- 
ble will  it  seem  to  enter  upon  boundless  being  with 
a  complete  provision  for  our  comfort  through  its  in- 
terminable ages  :  a  provision  vt'hich  will  fill  up  every 
passing  year  with  enjoyment,  and  leave  an  ample 
supply  for  the  countless  multitude  of  ages  to  come ! 

How  soon  will  the  short  period  of  our  Hie  be  gone! 
With  what  rapid  flight  hours,  and  days,  and  years, 
hasten  over  our  heads  !  What  is  the  amount  of  our 
past  life  ?  A  moment.  What  will  be  the  amount  of 
our  days  to  come?  Another  moment.  And  then  we 
shall  be  summoned  to  give  up  our  account  to  God. 
And  who  will  be  our  attendants  through  the  dark 
valley  of  the  shadow  of  death,  angels  or  devils  ? 
Our  characters  as  saints  or  sinners,  will  decide 
whether  we  be  accompanied  with  the  glorious  mes- 
sengers of  light,  or  the  fiends  of  darkness.  While 
in  life,  we  are  in  the  midst  of  death ;  and  con- 
stantly very  near  the  amazing  solemnities  of  eter- 
JHty. 

4th.  This  subject  shoics  the  iiropriciy  of  our  being 
solemnly  affected  in  view  of  the  death  of  our  friends  and 
fellow-mortals. 

A  variety  of  solemn  and  interesting  reflections  are 


SERMON  XXII.  li'ld 

naturally  suggested.  Death  itself  is  a  very  solemn 
and  affecting  thing.  It  is  nature's  last  extremity; 
and  the  soul  then  stands  in  need  of  such  support  as 
mortals  cannot  give.  At  death,  it  takes  its  flight  to 
a  world  unknown;  but,  to  a  world  where  all  the  in- 
habitants are  ever  active.  This  is  true  in  regard  to 
both  saint  and  sinner.  The  soul  does  not  then  pass 
into  a  state  of  mental  and  moral  stupidity  ;  but  it 
hex  omes  incessantly  active  with  the  powers  above, 
in  gloriiying  God  ;  or,  in  joining  with  infernal  spirits, 
in  their  horrid  blasphemies.  This  solemn  and  mo- 
mentous truth  is  implied  in  the  declaration,  The 
wicked  is  driven  away  in  his  wickedness ;  but  the 
righteous  hath  hope  in  his  death.  When  we  con- 
temphte  the  departure  oi  the  soul  at  death,  we  may 
well  exclaim, 

But  O  the  soul,  that  never  dic-s  ; 

When  once  it  leaves  the  i^lay, 
Ye  thoiio;hts,  pursue  it  where  it  flic?. 

And  trace  its  wondrous  way. 

Up  to  the  courts  where  ansjels  dwell. 

It  mounts,  triumphing  there  ; 
Or  devils  plunge  it  aown  to  heil, 

To  intinite  despair. 

If  we  see  a  fellow-mortal  swept  away  by  death, 
whose  soul,  we  may  justly  fear,  is  consigned  to  the 
region  of  wo,  all  is  darkness ;  for  the  body  will  be 
raised  to  shame  and  everlasting  contempt,  to  which 
the  guilty  and  wretched  spirit  will  be  re-united  as 
its  proper  pyrrtner.  While  friends  are  mourning, 
the  soul  of  the  deceased  is  lifting  up  its  eyes  in  tor- 
ment, and  no  gleam  of  light  issues  in  view  of  the 
resurrection  for  consolation. 

But  if  we  have  a  friend  leave  these  mortal  shores 
in  the  triumphs  of  faith,  all  is  light ;  for  his  very 
remains  are  of  incalculable  value,  in  the  distinction 
to  which  they  are  entitled  beyond  the  grave.  The 
body  necessarily  follows  the  destination  of  the  mind. 
He,  therefore,  who  gains  a  title  to  endless  life,  makes 


224  SERMON  XXII. 

complete  provision  for  the  welfare  of  the  whole  nian. 
In  the  Christian  system  all  good  is  united  ;  our  duty 
and  our  interest ;  the  well  being  of  the  soul,  and  that 
of  the  body;  the  blessings  of  time,  and  those  of  eter- 
nity. Then  may  we  mourning  friends,  so  love  our 
bodies  and  desire  to  preserve  and  cherish  them,  that 
we  shall  with  the  most  effectual  care,  secure  their 
revival  to  immortal  honour,  and  the  happiness  with 
which  it  is  connected.  And  this  is  to  be  accomplished 
not  by  adorning  and  pampering  them  here,  in  obe- 
dienceto  the  calls  of  pride  and  luxury;  but  by  seeking 
effectually  the  immortal  life  of  those  minds  by  which 
they  are  inhabited. 

Under  what  great  obligations  we  all  are  to  Christ, 
the  believer's  life  and  resurrection.  Had  he  not 
come  into  this  world  to  die,  the  just  for  the  unjust, 
every  one  of  the  human  race  must  inevitably  have 
sunk  down  to  eternal  death.  Mourning  friends  must 
then  have  expected  to  meet  the  departing  spirit,  at 
the  great  judgement  day,  re-united  to  the  raised  body, 
and  with  it  sentenced  to  everlasting  misery.  But 
now  there  is  hope,  even  in  the  grave.  The  sting  of 
death  by  reason  of  sin,  is  taken  away  from  the  be- 
liever; and  he  may  exclaim,  when  contemplating  the 
gloomy  mansions  of  the  dead,  O  grave  !  where  is  thy 
victory?  The  soul  will  immediately  pass  into  glory 
to  exult  with  glorified  spirits,  with  patriarchs,  pro- 
phets, and  apostles;  with  Christ  and  his  holy  angels, 
in  the  immediate  and  blessed  presence  of  God.  And 
at  the  resurrection,  the  body  which  was  turned  to 
corruption  and  dust,  will  be  raised  and  fashioned 
like  unto  Christ's  own  glorious  body. 

What  consolation  then  for  mourners,  who  have 
cheering  evidence,  that  their  departed  friends  are 
gone  to  the  arms  of  Jesus.  The  blessed  Redeemer 
stands  ever  ready  to  receive  the  departed  spirit  of 
his  friends;  for  he  is  gone  to  prepare  a  place  for 
them:  And  to  his  mourning  disciples  he  said.  In  my 
Father's  house  there  are  many  mansions.      And  are 


SERMON   XXII.  ,'^25 

we  lamenting  the  loss  of  those  who  have  died  the 
death  of  the  righteous?  While  we  are  mourning  on 
the  account  of  their  departure,  how  are  their  souls 
rejoicing  in  heavenly  transports,  and  now  participa- 
ting in  joys  unspeakable  and  full  of  glory.  In  vicAV 
then  of  their  unspeakable  gain,  let  us  weep  for  our- 
selves, and  for  our  children.  And  may  not  parents, 
who  have  lost  a  tender  infant,  resign  the  soul  to  the 
grace  and  compassion  of  the  Redeemer  ?  Christ 
took  little  children  in  his  arms,  while  on  earth, 
and  blessed  them ;  and  why  may  he  not  receive  such 
into  his  arms  in  glory  ?  Certainly  the  Lord  may 
grant  the  sanctifying  influences  of  his  Holy  Spirit, 
even  to  infants,  and  make  them  meet  to  be  partakers 
with  saints  in  light. 

How  comforting  that  neither  abject  poverty,  ma- 
licious enemies,  nor  grim  death,  can  pluck  the  soul 
of  a  believer  from  the  hands  of  the  divine  Redeemer! 
Did  the  blessed  Jesus  frown  in  view  of  the  ascen- 
sion of  the  poor,  despised  beggar  to  a  mansion  of 
glory  ?  No :  as  an  eternal  monument  of  honour,  it 
will  be  proclaimed.  He  was  carried  by  the  angels 
into  Abraham's  bosom. 

5th.  This  subject  naturally  calls  to  our  inind,  hoiv  affect- 
ing and  melancholy  it  is  to  ivitness  the  death  of  an  im- 
penitent sinner. 

There  is  not  only  reason  for  unbelievers  to  tremble 
at  the  prospect  of  their  departure  hence;  but  their 
surviving  friends  also  may  justly  have  their  hearts 
quake,  as  they  stand  around  their  dying  bed.  Their 
distracted  countenances,  and  dreadful  exclamations, 
pierce  the  stoutest  heart,  and  rend  the  souls  of  their 
relatives.  As  they  view  death  fast  approaching,  in 
agony  they  break  out.  Hast  thou  found  me,  Oh!  mine 
enemy !  Must  I  be  forced  away  ?  dread,  cruel  mes- 
senger! Oh!  precious  lost  time!  Oh!  deluded, 
murdered  soul !  Now,  now,  I  feel  the  cold,  icy  hand 
of  death,  preying  upon  my  whole  body.  And  ah ! 
see  merciless  fiends  greedy  to  seize  my  guilty,  des- 


32b  SERMON  XXII. 

pairing  spirit.  Oh,  my  friends!  Oh,  my  God!  Am 
1  eternally  undone?  Must  I  be  plunged  in  wo,  with 
awful  expectationi  of  more  terrible  vengeance  being 
poured  upon  mc,  after  the  judgement!  Oh,  that  God 
would  be  gracious,  and  strike  out  my  existence  ?  Can 
he  not  hear  my  accursed  prayers  and  grant  me  anni- 
hilation ?  are  all  my  enjoyments  for  ever  at  an  end; 
and  is  hope  gone  for  ever !  1  am  chilled  with  de'<>th  : 
my.ljlood  cold  in  my  veins:  my  senses  racked:  my  soul 
distracted.  Adie:i,  vain  world.  Farewell  my  friends! 
1  am  already  sinking  in  eternal  despair,  and  over- 
whelmed in  torments  without  end. 

How  faint  this  description  of  an  impenitent,  dying 
sinner !  But  how  affecting,  how  solemn,  and  how 
awful  the  departure  of  unbelievers,  which  will 
consign  their  wretched  souls  to  that  dreadful  world, 
where  reign  the  mists  of  the  blackness  of  darkness 
forever!  Our  souls  mayjustly  shudder  at  the  thought 
of  beholding  a  fellow-mortal  thus  expiring. 

6th.  How  blessed  the  sight  to  behold  a  believer  leave 
this  world  in  peace. 

The  body  dies ;  but  glorious  the  release  of  the 
soul,  in  its  departure  irom  these  mortal  shores.  Be- 
lievers at  death,  do  indeed  experience  an  affecting 
change  in  regard  to  their  bodies;  still  the  soul  can 
triumph  in  prospect  of  a  blessed  immortality.  They 
then  enter  a  new  state  of  existence;  are  instantly 
surrounded  with  new  and  surprising  objects,  which 
excite  the  most  transporting  admiration.  When  a 
mortal  paleness  overspreads  the  dying  frame,  glory 
divine  beams  upon  the  soul.  The  departing  saint,  with 
death  on  one  hand  and  his  God  on  the  other,  in  full 
view,  exclaims  in  ecstasy,  Whom  have  1  in  heaven  but 
thee }  and  there  is  none  upon  earth  that  1  desire 
beside  thee:  My  flesh  :ind  my  heart  iaileth;  but  <..od 
is  the  strength  of  my  heart,  and  my  portion  for  ever. 
O  my  dear  children  !  beloved  wife  and  friends  !  what 
mean  ye  weeping  for  me,  and  breaking  my  heart."* 
My  divine  Redeemer  calls :  are  you  not  wiHing  to 


ijERMON  XXII.  327 

have  me  fall  asleep  in  Jesus  ?  Hark !  Hear  the  whis- 
pering angels !  See  the  white  shining  train !  They 
beckon  me  away :  I  must  go  up  to  heaven.  O,  pros- 
pect bright  and  glorious  !  The  unclouded  morning 
of  eternal  day,  bursts  upon  my  sight.  Farewell,  my 
friends.  Adieu,  cares  of  the  world  ;  sin  and  sorrow. 
Come,  Lord  Jesus!  come.  Now,  all  glory  to  God,  and 
the  Lamb  that  sitteth  on  the  throne.  How  great  the 
change  ;  how  solemn,  and  transporting  the  departure 
of  believers,  who  have  full  assurance  of  being  ush- 
ered into  the  immediate  presence  of  God,  to  be 
placed  at  his  right  hand,  where  is  fulness  of  joy,  and 
rivers  of  pleasure  for  evermore.  What  prospect  to 
mortals  can  be  more  consoling!  what  event  more 
glorious  ! 

7th.  This  subject  admonishes  that  we  make  daily  pre- 
paration for  the  solemn  events^  and  momentous  consequen- 
ces which  await  us. 

It  is  not  only  a  solemn  thing  to  die,  but  death 
comes  often  in  an  unexpected  hour.  And  if  we  be 
unprepared  at  his  coming,  it  would  be  good  for  us  had 
we  never  been  born.  Our  souls  and  our  bodies  will 
both  serve  to  render  our  existence  wretched.  Shortly 
it  will  be  said  of  each  one- of  us,  that  we  are  dead. 
Shortly  our  dust  will  return  to  the  earth  as  it  was; 
and  our  spirits  shall  return  to  God,  who  gave  them. 
And  are  we  prepared  each  one  of  us  to  give  up  his 
account  to  God  ?  The  amazing  end  of  this  inter- 
view will  be  to  settle  the  concerns  of  the  soul  for 
ever,  and  fix  its  condition  for  interminable  ages.  On 
this  account,  is  suspended  endless  happiness  or 
endless  misery.  And  can  we  guilty  beings  render 
our  account  with  joy,  unless  we  have  an  advocate 
with  the  Father,  even  Jesus  Christ  the  Righteous  ? 
How  affecting  must  be  the  situation  of  the  soul  at 
this  decisive  interview !  to  stand  in  the  presence  of 
God,  the  Judge  of  all,  alone;  without  a  friend  to 
help,  without  an  advocate  to  plead  its  cause ;  its 
all  depending,    itself  to  receive  its  eternal  destina- 


328  SERMON    XXII. 

tion!  And  now  let  me  ask,  Have  we  that  well- 
grounded  hope,  upon  which  we  are  willing  to  hazard 
the  acceptance  of  our  souls  for  immortality  ?  Or 
has  our  whole  course  hitherto  been  directed,  shall 
it  through  life  be  directed  towards  perdition,  and 
not  a  single  step  taken  towards  heaven  ?  Rather, 
infinitely  rather,  let  us  be  wise,  lay  up  for  ourselves 
treasures  which  will  remain  durable  :  immortal  trea- 
sures, when  these  visible  heavens  and  this  earth  shall 
be  no  more.  Let  us  as  miserable,  penitent  sinners, 
fly  to  the  Saviour,  make  the  Judge  our  friend :  He  is 
our  rewarder:  His  frown  is  hell.  His  smile  is 
heaven.  To  him  let  us  give  all  glory  for  ever- 
more.    Amen. 


SERMON  XXIII. 


THE  RESURRECTION  OP  THE  HUMAN  BODY,  A  WONDERPUI.LV 
GLORIOUS    CHANGE. 


1  Corinthians  xv.  53. 


This  corruptible  must  put  on  incorruption,  and  this  mortal 
must  put  on  immortality, 

JL  HE  grand  theme  of  this  chapter,  is  the  general 
resurrection  of  the  dead.  And  the  subject  is  so 
discussed  as  to  exhibit  one  of  the  first  specimens  of 
that  expansion  and  subhmity  of  intellect,  for  which 
St.  Paul  is  peculiarly  distinguished.  Nothing  in 
heathen  antiquity  can  be  found  among  poets,  orators, 
or  philosophers,  which  in  loftiness  of  conception,  or 
extensiveness  of  views,  deserves  to  be  named  in  com- 
parison with  this  discourse.  From  its  commence- 
ment, and  throughout  all  its  progress,  the  writer 
gradually  ascends  higher^and  higher  in  his  descrip- 
tions, until  he  elevates  the  mind  of  his  reader  to  the 
heavens. 

In  the  beginning  of  the  chapter,  the  resurrection 
of  the  body  m  asserted  and  proved.  The  proof 
alledged,  is  the  resurrection  of  Christ.  The  argu* 
ment  may  be  advantageously  exhibited  in  the  follow- 
ing manner:  Christ  predicted  his  own  resurrection, 
and  actually  rose  in  the  manner  predicted.  He  has 
thus  proved  both  his  power  to  do  every  thing,  and 
his  veracity  in  all  his  declarations.  But  he  has  de- 
clared that  he  will  raise  up  at  the  last  day,  all  that 
are  in  their  graves.  Thus  his  own  resurrection  is  a 
complete  proof  of  the  general  resurrection  of  njan- 
jkind. 

The  Apostle  pursues  the  examination  of  the  subject, 

42 


330  SERMON  xxm. 

by  putting  an  objection  against  a  future  state,  into  tbe 
mouth  of  an  opponent,  derived  from  apprehended  diffi- 
culties concerning  the  future  existence  of  the  body. 
The  objection  is  indeed  without  weight;  as  it  is  merely 
an  expression  of  the  objector's  ignorance  concern- 
ing the  subject,  and  his  inability  to  imagine  what  kind 
of  body,  or  by  what  means  any  body  can  be  united 
to  the  soul,  in  the  future  world.     But  some  man  will 
say.  How  are  the  dead  raised  up  ?    and  with  what 
body  do  they  come  ?  The  source  of  perplexity  with 
regard  to  the  question,  appears  to  be,  whether  the 
same  body  will  be  raised.     If  the  query  be,  whether 
the  same  atoms  which  have  composed  our  bodies  in 
the  present  world,  will  constitute  the  body  raised  at 
the  final  day,  both  reason  and  revelation  evince  the 
contrary.     The  whole  number  of  particles,  which 
have  at  different  times  constituted  the  body  of  a  man 
during  his  progress  through  life,  will  undoubtedly  be 
sufficient    to   constitute  many  such    bodies.       The 
answer  to  the  objector  in  relation  to  this  question,  is 
the  following :  Thou  fool,  that  which  thou  sowest,  is 
not  quickened,  except  it  die  :   And  that  which  thou 
sowest,  thou  sowest  not  that  body  that  shall  be,  but 
bare  grain ;  it  may  chance  of  wheat  or  some  other 
grain.     But  God  giveth  it  a  body  as  it  hath  pleased 
him,  and  to  e\evy  seed  his  own  body.     So  also  is  the 
resurrection  of  the  dead.     Thus  we  are  taught,  that 
even  the  ordinary  productions  of  the  earth,  exhibited 
a  process  which  might  illustrate  the  subject :  for  the 
seed  sown  in  the  ground  does  not  vegetate,  except  it 
corrupt  and  die.     This  is  true  :  for  whatever  change 
transters  a  body  into  a  new  class  of  beings,  may  be 
justly  called  the  death  of  the  original  substance. 
And  in  fact,  the  seed  as  such,  dieth:  for  it  ceases  to 
remain  an  original  grain  of  corn  or  of  wheat ;  though 
a  part  of  it  springs,  as  it  were,  into  new  life,  by  a 
process  which  we  can  no  more  fully  conceive,  than 
we  can  the  manner  of  the  resurrection.     Thus  the 
bodies  of  believers,  after  corrupting  and  turning  to 


SERMON  xxiir.  331 

dust,  will  be  raised  into  a  new  and  more  glorious  form ; 
not  in  every  respect  the  same  that  they  were,  but  far 
superiour  and  more  excellent.  Still,  the  identity  of 
the  same  particles  of  matter,  as  necessary  to  the  re- 
surrection of  the  same  body,  is  no  where  mentioned 
in  the  sacred  volume.  Moreover,  the  instruction 
contained  in  the  present  chapter,  seems  to  mihtate 
against  such  an  opinion.  The  Lord  hath  many  other 
ways  of  preserving  personal  identity.  Besides,  ex- 
actly the  same  particles  do  not  constitute  our  bodies, 
for  two  hours  together,  in  any  part  of  our  lives ;  yet 
We  are  the  same  persons,  both  in  body  and  soul,  from 
childhood  till  old  age. 

Again  :  If  the  same  constitution,  arrangement,  and 
qualities  of  the  body  be  intended  by  the  question,  it 
is  equally  evident  that  the  same  body  will  not  be 
raised.  This  is  decisively  taught  in  the  following 
declaration :  Flesh  and  blood  cannot  inherit  the 
kingdom  of  God  ;  neither  doth  corruption  inherit  in- 
corruption.  Thus  the  human  body  in  its  present 
form  of  subsistence,  and  with  its  present  animal 
wants,  propensities,  and  infirmities,  cannot  partake 
of  the  pure  and  refined  enjoyments  of  the  kingdom 
of  glory  :  Nor  can  the  body,  as  mortal  and  corrupt- 
ible, inherit  the  incorruptible  and  unchangeable  feli- 
city of  heaven.  Moreover,  reason  would  decide  to 
a  certainty,  that  a  constitution  which  involves  in  its 
nature,  decay  and  termination,  cannot  belong  to  a 
body  destined  for  the  residence  of  an  immortal  and 
ever  vigorous  mind. 

The  Apostle,  to  illustrate  the  present  subject, 
refers  to  the  variety  as  well  as  the  wonderful  nature 
of  the  works  of  God,  in  the  flesh  of  different  ani- 
mals as  well  as  the  form  of  vegetables,  differently 
constituted,  produced,  and  supported.  Yet  we  can- 
not comprehend  the  manner  in  which  the  Lord  hath 
made  and  preserves  this  difference  ;  though  it  is  evi- 
dently intended  to  fit  them  for  their  several  kinds  of 
life,  their  diverse  elements,  and  various  destinations. 


332  SERMON  XX III. 

Cannot  he  then  raise  our  bodies,  suited  to  the  state 
intended  for  them,  consistently  with  our  personal 
identity,  though  in  a  manner  inexplicable  to  us  ?  The 
great  diversity  of  animal  natures  should  serve  to 
teach  us,  that  there  will  be,  in  various  respects,  a 
vast  difference  in  the  human  body  in  the  resurrec- 
tion. 

We  are  also  taught  that  the  same  wisdom  and 
power  of  God  hath  formed  celestial,  as  well  as  ter- 
restrial bodies :  but  the  celestial  appear  far  more 
splendid  than  the  terrestrial :  Yet,  even  among  the 
former,  there  are  different  degrees  of  glory,  as  they 
are  in  themselves,  and  as  they  appear  to  us.  The 
sun  is  far  more  glorious  than  the  moon ;  yet  the  re- 
flected light  of  the  moon,  far  exceeds  that  of  the 
remote  stars ;  and  even  some  of  them  shine  more 
brightly  than  others.  Thus  also  will  it  be  in  the  re- 
surrection of  the  dead  :  The  bodies  of  the  righteous 
will  appear  as  much  more  glorious  than  they  now  do, 
as  the  glory  of  the  heavenly  luminaries  excels  that 
of  an  oj)aquc  clod  of  the  earth ;  yet  they  will  shine 
with  different  degrees  of  splendour,  as  do  the  sun. 
moon,  and  stars. 

After  this  illustration,  the  Apostle  dwells  exten- 
sively on  the  nature  of  the  body  with  which  those 
who  are  dead,  will  be  invested  at  the  final  day.  He 
also  declares  the  change  which  those  who  are  living 
at  that  time  will  experience,  and  concludes  with  a 
song  of  triumph  over  death  and  the  grave. 

iSow  it  may  be  remarked,  against  the  resurrection 
itself  there  is  no  presumption  ;  and  in  favour  of  it,  a 
presumptive  argument  may  be  derived  from  analogy. 
Many  things  pertaining  to  this  world,  naturally  and 
strongly  dispose  the  mind  to  admit  the  doctrine.  In 
this  chmate,  almost  the  whole  vegetable  world  dies 
annually  under  the  chilling  influence  of  winter.  At 
the  return  of  spring  the  face  of  nature  is  renewed  ; 
and  all  the  plants,  shrubs,  and  trees,  with  which  it 
was   adorned,  arc  aa'ain  clothed  with  verdure,  life. 


SEKMON  XXIII.  333 

and  beauty.  From  the  appearance  of  winter,  when 
nature  is  clad  with  the  habihments  of  death,  who 
could  expect  that  she  would  ever  revive  and  live 
again,  unless  taught  to  believe  it  from  what  has  so 
often  taken  place  ? 

In  the  insect  creation,  we  find  a  direct  and  striking 
example  of  the  manner  of  the  resurrection  itself. 
Many  of  ihe  animals  of  this  class,  begin  their  exist- 
ence in  the  form  of  worms.  After  continuing  some 
time  in  the  humble  state  of  being  to  which  they  are 
necessarily  confined  by  their  structure,  they  die  and 
are  gone.  In  the  moment  of  death,  they  construct 
for  themselves  a  species  of  shell,  in  which  they  may 
with  the  strictest  propriety,  be  said  to  be  entombed. 
Here  they  are  dissolved  into  a  mass  of  semi  trans- 
parent water:  the  whole,  which  remains  of  the  pre- 
viously existing  animal,  exhibiting  to  the  eye  no  trace 
of  life,  and  no  promise  of  a  future  revival.  After  re- 
maining in  a  dead  or  torpid  state,  until  the  term  of  its 
burial  approaches  to  its  proper  period,  the  tomb  dis- 
closes, and  a  winged  animal  comes  forth  with  a 
nobler  form,  often  exquisitely  beautiful;  brilliant  with 
the  gayest  splendour,  possessed  of  new  and  superi- 
our  powers,  and  destined  to  a  more  refined  and 
more  exalted  life.  Its  food  is  now  the  honey  of 
flowers ;  its  field  of  being,  the  atmosphere.  Here  it 
expatiates  at  large  in  the  delightful  exercise  of  its 
newly  discovered  faculties,  and  in  the  high  enjoy- 
ment of  those  sun-beams,  which  were  the  immediate 
means  of  its  newly  acquired  existence. 

Now  let  us  bear  in  mind,  that  in  the  various 
changes  of  existence  of  forms  and  faculties,  the 
insect  is  considered  the  same;  though  it  has  assumed 
to  itself  life  and  death,  and  even  different  natures. 
Hence  we  may  discern,  in  the  essentially  different 
state  of  existence,  by  reason  of  a  wonderful  change 
and  transformation,  a  type  of  the  resurrection  of  the 
human  body.  Through  life  the  human  frame  is  con- 
stantly changing;  and  at  the  sound  of  the  last  trump 


334  SERMON  XXIII. 

it  will  experience  a  most  amazing  change,  though 
identity  will  be  one  of  its  attributes.  The  seed  that 
is  cast  into  the  earth,  after  being  sown  or  planted,  ap- 
parently is  dead ;  yet  it  springs  up,  first  the  blade, 
then  the  ear,  after  that  the  full  corn  in  the  ear.  The 
acorn  that  falls  to  the  ground,  corrupts,  vegetates, and 
becomes  a  mighty  oak.  The  examples  which  have 
been  noticed,  bear  a  great  analogy  to  the  death, 
burial,  and  resurrection  of  the  human  body.  Still  it 
should  be  remarked,  in  a  certain  respect  there  is  a 
difference.  Tliey  are  all  effected  by  the  power  of 
God,  according  to  his  established  laws  of  nature; 
but  the  resurrection  will  be  the  effect  of  his  divine 
power  exerted  beyond  any  such  law,  or  stated  course 
of  operation.  Let  these  observations  suffice  as  illus^ 
trations  of  the  present  subject,  derived  from  the 
system  of  nature,  exhibited  to  our  view  in  the  present 
state  of  things. 

Let  us  now  attend  to  the  instruction  of  the  divine 
word,  more  particularly  in  regard  to  the  present 
subject. 

Job  thus  expresses  himself  with  the  fullest  assu- 
rance of  its  truth.  I  know  that  my  Redeemer  liveth, 
and  that  he  shall  stand  at  the  latter  day  upon  the 
earth :  And  though  after  my  skin  worms  destroy  this 
body,  yet  in  my  flesh  shall  I  see  God  :  Whom  I  shall 
see  for  myself^  and  mine  eyes  shall  behold  and  not 
another,  though  my  reins  be  consumed  within  me. 
As  to  Job  himself,  though  his  body  would  be  con- 
sumed by  putrefaction,  yet  be  should  be  raised  from 
the  dead,  and  behold  his  God  and  Saviour.  Him  he 
should  certainly  behold  for  himself,  not  only  as  the 
object  of  mental  contemplation,  but  Avith  his  own 
eyes  in  his  own  body  raised  from  the  dead,  and  not 
in  another. 

St.  John  does  most  strikingly  describe  the  resur- 
rection and  future  state.  He  informs  us,  that  the  time 
was  approaching,  when  all  the  innumerable  multi- 
tude of  the  dead  would  hear  the  voice  of  the  Son  of 


SERMON  XXIII.  335 

God,  calling  them  to  arise  and  come  to  judgement : 
So  that  wheresoever  their  bodies  were  dispersed 
and  turned  to  dust,  they  would  be  immediately  raised 
up  and  come  forth,  either  to  life  or  to  damnation,  ac- 
cording as  their  works  had  been.  Hear  his  emphat- 
ical  declaration :  Marvel  not ;  for  the  hour  is  coming, 
in  the  which  all  that  are  in  the  grave  shall  hear  his 
voice,  and  shall  come  forth ;  they  that  have  done 
good,  unto  the  resurrection  of  life ;  and  they  that 
have  done  evil,  unto  the  resurrection  of  damnation. 

The  apostle  Paul,  when  standing  before  Fehx,  the 
governour  of  Judea,  fully  avows  the  doctrine  under 
consideration.  He  says.  This  i  confess  unto  thee ;  so 
worship  I  the  God  of  my  fathers,  believing  all  things 
which  are  written  in  the  law  and  in  the  prophets : 
And  have  hope  toward  God,  which  they  themselves 
also  allow,  that  there  shall  be  a  resurrection  of  the 
dead,  both  of  the  just  and  unjust.  The  Apostle  was 
free  to  confess,  that  he  worshipped  the  God  of  his 
fathers ;  that  he  beUeved  the  doctrines  and  promises 
both  of  the  law  and  the  prophets,  concerning  the 
Messiah;  and  that  he  expected  a  future  resurrection 
of  both  the  just  and  the  unjust,  as  the  Jews  in  gene- 
ral allowed. 

Let  us  now  attend  to  the  argumentative  manner  of 
the  Apostle  in  his  address  to  the  Corinthians.  A 
small  portion  of  his  arguments  exhibits  various  con- 
siderations as  undeniable  proof  of  the  doctrine  of 
the  general  resurrection  of  the  dead. 

Now  if  Christ  be  preached,  that  he  rose  from  the 
dead,  how  say  some  among  you  that  there  is  no  re- 
surrection of  the  dead  ?  But  if  there  be  no  resur- 
rection of  the  dead,  then  is  Christ  not  risen.  And 
if  Christ  be  not  risen,  then  is  our  preaching  vain  and 
your  faith  is  also  vain.  Yea,  and  we  are  found  false 
witnesses  of  God;  because  we  have  testified  of  God, 
that  he  raised  up  Christ;  whom  he  raised  not 
up,  if  so  be  that  the  dead  rise  not.  For  if  the 
dead  rise  not,  then  is  not  Christ  raised;  And  if 


33b  SERMON  XXIII. 

Christ  be  not  raised,  your  faith  is  vain ;  ye  are  yet 
in  your  sins.  Then  they  also  which  are  fallen 
asleep  in  Christ,  are  perished.  If  in  this  life  only, 
we  have  hope  in  Christ,  we  are  of  all  men  most  mis- 
erable. But  now  is  Christ  risen  from  the  dead,  and 
become  the  first  fruits  of  them  that  slept.  For  since 
by  man  came  death,  by  man  came  also  the  resurrec- 
tion of  the  dead.  For  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  ahve.  But  every  man  in  his 
own  order:  Christ  the  first  fruits;  afterwards  they 
that  are  Christ's  at  his  coming. 

This  chain  of  the  Apostle's  argument  is  highly  in- 
teresting and  most  conclusive.  Having  established 
the  fact  of  Christ's  resurrection,  from  that  fact  he 
shows  the  certainty  of  our  resurrection. 

And  let  me  remark,  that  identity  itself  makes  it 
necessary  that  our  mortal  bodies  should  be  raised. 
Moreover  if  the  same  bodies  should  not  be  raised, 
there  would  in  reality  be  no  resurrection;  but  a  new 
creation  of  bodies.  Besides,  it  appears  fit  and  suit- 
able, that  those  bodies  which  were  the  instruments? 
of  righteousness  or  unrighteousness,  should  be  raised 
and  made  the  partners  of  the  soul  in  happiness  or 
misery.  And  though  the  bodies,  which  will  be  rais- 
ed, will  not  differ  from  what  they  now  are  in  regard 
to  their  substance,  yet  they  will  differ  exceedingly 
in  respect  to  their  qualities  and  attributes.  The 
bodies  of  the  righteous  and  wicked  will  have  a  mo- 
mentous difference  in  one  point  of  view;  for  of  them 
that  sleep  in  the  dust  of  the  earth,  they  shall  awake, 
some  to  everlasting  life,  and  some  to  shame  and  ever- 
lasting contempt.  Then  whatever  strength  and  im- 
mortahty  shall  be  put  upon  the  bodies  of  the  wicked, 
they  will  serve  only  to  make  them  instruments  of 
endless  pains.  But  St.  Paul,  in  the  words  of  the 
text  and  context,  is  describing  particularly  the  glori- 
ous change  that  shall  take  place  in  the  bodies  of  the 
saints,  when  they  shall  be  raised.  And  now  thie 
part  of  the  subject  demanTTs  our  attention. 


toERMON  XX m,  33.7 

The  first  thing  to  be  noticed,  is  that  the  body  will 
be  raised  incorruptible.  It  is  sown  in  corruption, 
it  is  raised  in  incorruption.  The  body  as  a  descendant 
of  dying  Adam,  during  its  mortal  state,  and  as  laid  in 
the  grave,  is  sovvn  in  corruption :  it  tends  to  corrup- 
tion ;  and  after  death,  it  is  speedily  wasted  and  de- 
ca3fed.  But  at  the  resurrection,  it  will  be  raised  in 
incorruption,  without  any  seeds  of  mortality,  disease, 
or  decay  in  its  constitution.  One  of  the  most  striking 
characteristicks  of  the  human  body  in  its  present 
state,  is  its  universal  tendency  to  decay.  This  ten- 
dency appears,  and  often  fatally,  in  its  earliest  exist- 
ence, and  at  every  succeeding  stage  of  its  progress. 
It  is,  however,  most  visible  and  affecting,  after  it  has 
passed  the  middle  point  of  life.  Then  deciiy  arrests 
it  in  many  forms,  and  with  irresistible  power:  Then 
the  limbs  gradually  stiffen,  the  faculties  lose  their 
vigour,  .the  strength  declines,  the  face  becomes 
overspread  with  wrinkles,  and  the  head  with  the 
locks  of  age.  Health,  at  the  same  time,  recedes  by 
degrees,  even  from  the  firmest  constitution:  Pains 
multiply,  feebleness  and  languor  lay  hold  on  the 
whole  system  ;  and  death  at  length  seizes  the  frame 
as  his  prey,  and  changes  it  to  corruption  and  dust. 
As  it  is  appointed  unto  man  once  to  die,  so  from  the 
cradle  to  the  tomb,  he  is  constantly  liable  and  tending' 
to  his  dissolution. 

But  a  mighty  and  glorious  difference  will  be  made 
in  our  nature,  when  the  body  revives  beyond  thd 
grave.  All  the  evils  and  accidents  which  befal  it  in 
the  present  world,  will  then  have  lost  their  power. 
Hunger,  thirst,  weakness,  declension,  death,  and  cor- 
ruption, are  bounded  by  the  tomb.  The  grave  iis 
their  everlasting  termination.  They  that  rise  to  the 
resurrection  of  life,  will  hunger  no  more  neither' 
thirst  any  more,  neither  shall  the  sun  light  on  them 
nor  any  heat.  Firm,  enduring,  unassailable  by  distress, 
and  proof  against  the  undermining  progress  of  years, 
they  will  like  gold  tried  in  the  fire,  remain  bright  anid' 

43 


338  SERMON  XXlll. 

indestructible,   through   the   endless   succession   of 
.iges. 

The  bodies  of  our  first  parents,  before  their  apos- 
tacy,  were  not  liable  to  disease  and  death.  Had  they 
not  sinned,  they  would  never  have  seen  corruption. 
Their  food,  the  air,  and  all  things  around  them,  would 
then  have  tended  only  to  preserve  their  animal  frames 
from  destruction.  Still  their  bodies  would  ha^'e  been 
flesh  and  blood  for  ever;  unless  at  some  period  of 
their  existence,  they  should  have  experienced  a  won- 
derful change.  But  the  human  body  in  the  resur- 
rection, will  be  far  more  refined  in  its  substance,  and 
possess  attributes  far  superiour  to  what  it  did  even 
in  paradise.  Moreover,  the  region  of  its  everlasting 
destination  is  inconceivably  better  adapted  to  prevent 
decay  and  corruption,  and  to  promote  vigour  and  in- 
corruption,  than  were  the  salubrious  gales  that  fanned 
the  garden  of  Eden.  Both  the  nature  and  condition 
of  a  glorified  body,  become  its  eternal  safeguards 
from  the  diseases  and  infirmities  to  which  our  mortal 
frames  are  constantly  subject.  Thus  its  very  attri- 
butes and  situation  will  for  ever  render  it  far  removed 
from  dissolution ;  and  will  serve  to  perpetuate,  for 
eternal  ages,  its  highly  exalted  nature  of  a  glorious 
incorruption. 

2d.  The  body  will  he  raised  immortal.  This  corrupti- 
ble must  put  on  incorruption,  and  this  mortal  must  put  on 
immortality. 

The  terms  incorruptible  and  immortal,  in  various 
respects  might  be  illustrated  as  synonymous  expres- 
sions. But  although  their  import  in  general  is  the 
s  ime,  still  there  is  a  sense  in  which  there  is  a  differ- 
ence. An  incorruptible  body,  although  it  cannot 
perish  by  decay  and  dissolution, may  notwithstanding 
be  annihilated.  An  immortal  body  will  know  no 
end,  either  from  its  own  weakness  or  from  external 
power.  Such  has  God  been  pleased  to  constitute 
the  bodies  of  his  children  beyond  the  grave.  Death 
to  them  shall  be  no  more.    In  defiance  of  time  apd 


SERMON  xxin.  339 

superiour  to  injury,  the  body  will  live  with  him  for 
ever  and  ever. 

Hence,  though  incorruption  and  immortality  are 
attributes  so  nearly  allied  as  not  easily  to  be  sepa- 
rated in  their  illustrations,  still  they  may  be  consid- 
ered only  as  kindred  attributes,  and  not  both  en- 
tirely the  same.  As  both  the  declaration  of  Heaven, 
and  the  circumstances  of  the  human  frame,  in  the 
present  state,  evince  the  mortality  of  the  body,  so 
both  the  will  of  Qo.d  and  the  attributes  of  a  glorified 
body,  will  secure  its  immortality.  As  the  soul  is 
destined  in  its  nature  and  by  Divine  appointment  to 
immortality,  so  in  the  resurrection  the  body  will 
become  immortal  as  the  soul.  And  as  in  the  present 
state  the  body  is  inevitably  corruptible  and  mortal,  so 
in  the  future  state  it  will  be  raised  to  put  on  incorrup- 
tion and  immortality. 

3d.  Tke  body  at  the  resurrection^  will  be  arrayed  in 
glory.     It  is  soivn  in  dishonour^  it  is  raised  in  glory. 

To  have  these  animated,  useful  bodily  frames 
become  lifeless  and  turn  to  corruption,  is  an  affecting 
consideration.  How  humiliating  the  thought,  that 
these  mechanically  organized  temples  of  our  spirits, 
should  be  changed  into  a  loathsome,  disorganized 
mass,  to  be  reduced  to  atoms  by  the  devouring  worm ! 
How  is  the  pride  of  man  laid  low  and  his  glory  de* 
parted,  when  the  king  of  terrours  consigns  his  body 
to  the  grave ! 

But  the  resurrection  announces  a  release  to  the 
degraded  captive  from  the  power  of  the  grim  tyrant, 
and  exclaims,  O  grave !  where  is  thy  victory  ?  And 
now  let  us  notice  how  glorious  must  be  the  triumph 
to  the  dishonoured  prisoner.  But  for  this  we  must 
have  some  just  conception  of  the  greatness  of  the 
change  in  being  restored  to  liberty,  and  raised  to  a 
state  of  exaltation.  Says  the  Apostle  to  his  brethren, 
the  Philippians,  in  view  of  this  subject.  We  look  for 
the  Saviour,  the  Lord  Jesus  Christ ;  who  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  unto  his 


:M0  SERMON   XXllI. 

glorious  body,  according  to  the  power  whereby  be  is 
able  even  to  Bubdue  all  things  unto  himself.  How 
mysterious  and  wonderful  the  change,  when  the 
body  of  our  humiliation  will  be  fashioned  anew;  that 
it  may  become  of  the  like  form  with  the  glorified 
body  of  the  Lord  Jesus  ! 

On  the  mount  of  transfiguration,  Christ  appeared, 
to  Peter,  James,  and  John,  in  his  glorious  body  :  and 
then,  as  the  Evangelists  inform  us,  His  face  did  shine 
as  the  sun,  and  his  raiment  became  white  and  glister- 
ing. In  Revelation  we  have  a  more  ample  exhibition 
of  the  same  illustrious  object;  in  some  respects  em- 
blematical, but  in  all  sublime  and  glorious  beyond  a 
parallel.  And  being  turned,  1  John,  saw  seven  golden 
candlesticks ;  and  in  the  midst  of  the  seven  candle- 
sticks, one  like  unto  the  Son  of  man,  clothed  with  a 
garment  down  to  the  foot,  and  girt  about  the  paps 
with  a  golden  girdle.  His  head  and  his  hairs  were 
white  like  wool,  as  white  as  snow;  and  his  eyes 
were  as  a  flame  of  fire ;  and  his  feet  like  unto  fine 
brass,  as  if  they  burned  in  a  furnace ;  and  his  voice 
as  the  sound  of  many  waters.  And  he  had  in  his 
right  hand,  seven  stars ;  and  out  of  his  mouth  went  a 
sharp  two-edged  sword,  and  his  countenance  was 
as  the  sun  shineth  in  his  strength.  Of  the  supreme 
splendour  of  this  appearance,  how  high  must  our 
conceptions  rise,  when  we  hear  St.  John  subjoin, 
And  when  I  saw  hira,  I  fell  at  his  feet  as  dead.  In 
the  wonderful  change  at  the  resurrection,  St.  Paul 
observes,  there  shall  be  a  display  of  energy  ;  that  is, 
of  power  and  skill,  like  that  by  which  Christ  subdues 
all  things  unto  himself  What  a  transformation  must 
that  be  which  these  poor,  frail,  perishable  bodies 
will  experience  when  the  full  import  of  this  predic- 
tion shall  be  accomplished  !  How  exceedingly  is 
such  a  change  to  be  desired  by  beings  like  ourselves ; 
subject  as  we  are  to  pain  and  disease,  decay  and 
death ! 

By  reason  of  sin  and  the-  consequent  curse  der 


SERMON  XXIII.  341 

iiounced  upon  man  during  life,  at  death,  and  in  the 
grave,  the  body  is  sown  in  dishonour.  Its  mortal  ex- 
istence somewhat  resembles  the  state  of  a  condemn- 
ed criminal.  Various  sufferings  and  diseases  are 
the  forerunners  of  the  execution  which  takes  place 
at  death,  with  much  ignominy.  ^nd  the  putrid, 
wasting  state  of  a  dead  body,  is  very  dishonourable 
in  itself;  though  the  death  and  burial  of  Christ  have 
consecrated  the  grave  to  all  believers,  and  his  re- 
surrection hath  assured  us  that  the  body  shall  be 
raised  in  glory.  But  how  honourable  will  be  the  tri- 
umph over  death  and  the  grave,  when  the  body  will 
be  rendered  most  beautiful  and  glorious,  resembling 
the  glorious  body  of  the  Lord  Jesus  himself,  who  is 
the  (irst  born  from  the  dead. 

Besides,  the  body  itself  being  raised  in  glory,  tlie 
divine  glories  with  which  it  will  be  constantly  pre- 
sented, will  serve  to  render  its  appearance  still  more 
glorious.  This  was  the  effect  on  the  countenance  of 
Moses  in  beholding  the  glory  of  the  Lord  on  mount 
Sinai.  Moses  wist  not  that  the  skin  of  his  face 
shone,  while  he  talked  with  him.  But  when  Aaron 
and  all  the  children  of  Israel  saw  Moses,  behold  the 
skin  of  his  face  shone,  and  they  were  afraid  to  come 
nigh  him.  x\nd  till  Moses  had  done  speaking  with 
them,  he  .put  a  veil  on  his  face.  As  the  light  of  the 
sun  causes  even  opaque  bodies  on  which  it  shines 
to  appear  luminous,  so  the  special  contemplation  of 
the  divine  glory  caused  an  irradiation  of  the  soul  of 
Moses,  which  was  marvellously  represented  "to  the 
people  by  this  external  brightness  of  his  countenance. 
And  though  he  was  not  conscious  of  the  splendour 
of  his  face,  yet  it  was  too  resplendent  for  the  people 
to  behold ;  therefore  he  covered  it  with  a  veil  when 
he  spoke  to  them.  But  if  a  temporary  view  of  the 
feebler  displays  of  the  divine  glory  produces  such  a 
lustre  in  the  countenance  of  a  mortal,  what  must  be 
the  effect  of  the  full  glories  of  the  heavenly  world 
upon  a  glorified  body ."' 


342  SERMON  XXIII. 

4th.   The  body  will  be  raised  in  power,     ft  is  sown  in 
weakness,  it  is  raised  in  power. 

In  the  future  world,  the  righteous  serve  God  day 
and  night  in  his  temple:  That  is.  they  serve  him  without 
cessation  or  rest;  and  need,  of  course,  fHCulties  fitted 
to  the  performance  of  these  services;  faculties,  whose 
vigour  the  magnitude  of  no  duty  shall  overcome,  and 
no  continuance  of  action  fatigue  or  impair.  Origin- 
ally destined  for  an  existence  of  this  nature,  the 
powers  of  the  body  will  correspond  with  the  activity  of 
the  mind:  and  will  sustain  without  injury,  defect,  or 
decay,  every  undertaking  which  it  is  required 
to  achieve,  and  will  accomplish  every  work  with  en- 
joyment growing  out  of  its  exertions,  histead  of 
being  exhausted  or  weakened,  it  seems  evident  from 
the  sacred  scriptures,  that  its  strength  as  well  as  its 
other  attributes,  will,  like  those  of  the  mind,  advance 
towards  a  higher  and  higher  perfection  throughout 
the  ages  of  eternity. 

We  are  constantly  reminded  that  our  mortal  bodies 
are  sown  in  weakness;  for  our  manifold  infirmities 
and  death,  in  which  they  terminate,  are  peculiar 
evidences  of  human  imbecility.  And  the  state  of 
the  body  as  shrouded,  buried,  and  over  run  by  the 
most  hateful  worms,  shows  most  affectingly  how  httle 
all  the  power  and  abilities  of  men  can  do.  for  them. 
But  the  body  of  a  believer  will  not  only  be  raised  by 
Almighty  power,  it  will  also  be  endued  wjth  a  power 
of  which  we  have  no  conception,  and  be  rendered 
capable  of  such  motions  and  of  producing  such 
effects  as  surpass  whatever  we  have  seen,  heard,  or 
even  imagined.  It  was  the  unanimous  sentiment  of 
the  Patriarchs,  that  no  man  could  see  God  and  live : 
That  is,  that  no  mortal  could  endure  the  full  view  of 
the  glories  of  the  invisible  world.  The  word  of  i^od 
does  indeed  import,  that  if  the  splendours  of  the 
heavenly  state  were  exhibited  to  our  view,  the  sight, 
so  transcendently  glorious,  would  so  overwhelm  us 
as  to  cause  the  dissolution  of  soul  and  body.     With 


SERMON  XXlIi.  343 

what  strength,  then,  must  glorified  bodies  be  endued, 
unceasingly  to  behold  the  full  displays  of  all  the 
divine  glories  as  they  shine  forth  in  the  kingdom  of 
heaven! 

And  are  they  for  ever  and  ever  to  be  most  actively 
employed  in  the  service  of  God  without  weariness  or 
rest  ?  What  an  amazing  contrast  compared  with  our 
weak,  perishable  bodies !  A  difference  as  vast  as 
that  of  a  natural  day,  when  contrasted  with  an  eter- 
nal day  Our  mortal  frames  are  daily  so  accustomed 
to  fatigue  and  to  the  necessity  of  rest,  that  we  can 
scarcely  conceive  it  possible  for  them  to  be  so 
changed  as  to  be  for  ever  freed  from  these,  and  in- 
vested with  a  power  which  is  never  weakened.  And 
with  what  immortal  vigour  must  they  be  endued,  to 
be  ever  awake  and  uninterruptedly  engaged  in  t|;ie 
manifold  service  of  God,  without  a  sensation  of 
w^eariness,  or  the  least  desire  of  cessation  from  their 
employments  !  Shall  eternal  ages,  indeed,  make  no 
impression  on  them  to  create  fatigue  and  produce  a 
tendency  to  weakness  ?  No ;  eternity,  with  all  its 
growing  obligations  and  magnified  duties,  will  only 
serve  to  render  them  more  and  more  vigourous,  and 
perpetuate  their  attribute  of  power  with  continued 
increase  and  exaltation.  Power  eternally  rising- 
higher  and  higher  in  vigour  and  glory. 

5th.  The  body  tuill  at  the  resurrection  be  endued  ivith 
great  activity. 

Various  arguments  might  be  adduced  to  establish 
this  proposition.  Both  the  perfection  and  employ- 
ments of  the  future  state  will  require  the  power  of 
action  the  most  consummate.  In  the  world  of  glory, 
all  is  life  and  activity  of  the  most  perfect  nature.  No 
wearisomeness  nor  inactivity  has  ever  been  permitted 
to  enter  the  abodes  of  the  blessed.  In  the  present 
state,  inaction  and  slothfulness  are  characteristicks 
of  the  human  frame.  But  how  changed  the  scene 
in  the  resurrection,  when  the  human  body  will  be 
endued  with  the  attribute  of  perpetual  activity  and 


344  SERMON  XXIII. 

vigilance  !  How  essential  to  a  mortal  body  are  con- 
stant cessations  from  labour  and  periods  of  rest,  that 
it  may  be  enabled  to  perform  the  various  duties  of 
life !  But  a  glorified  body  is  so  constituted  as  to  be 
for  ever  on  the  wing;  unceasingly  engaged  in  em- 
ployments which  demand  the  highest  degree  of  atten- 
tion and  activity. 

The  Saviour  declares  concerning  the  righteous  in 
the  future  state,  that  they  are  as  the  angels  of  God 
in  heaven  :  That  is,  possessing  in  a  near  and  kindred 
degree,  the  attributes  which  they  possess.  Accord- 
ingly, in  the  fourth  chapter  of  Revelation,  we  are 
taught  that  the  four  and  twenty  elders,  the  represen- 
tatives of  the  ancient  and  modern  churches,  are 
placed  round  about  the  throne,  together  with  the 
Four  Living  ones,  the  representatives  of  the  angelick 
host.  The  resemblance  here  exhibited,  is  such  as 
strongly  to  exemplify  this  declaration  of  Christ. 
Their  station  is  substantially  the  same :  their  em- 
ployments the  same. 

The  activity  of  angels  is  disclosed  to  us  by  the 
sacred  canon  in  many  passages,  and  in  language  of 
the  greatest  force.  The  ninth  chapter  of  Daniel, 
particularly,  contains  in  relation  to  these  glorious 
intelligences,  a  remarkable  illustration  of  this  sub- 
ject. Here  we  are  told  that  Gabriel  received  a 
command  in  heaven,  while  Daniel  was  employed  in 
prayer,  to  interpret  his  vision  ;  and  that  being  caused 
to  fly  swiftly,  he  touched  Daniel  about  the  time  of 
the  evening  oblation.  The  activity  here  declared, 
is  plainly  superiour  both  to  conception  and  calcula- 
tion; and  exceeds  that  of  the  sunbeams  beyond 
any  proportion  perceptible  by  our  minds.  Similar 
to  this  representation  will  be  the  activity  of  the  right- 
eous in  the  future  world. 

In  our  present  state,  we  are  Hke  worms  of  the  dust, 
slowly  and  humbly  creeping  upon  the  earth  ap- 
pointed for  our  habitation.  With  how  much  exertion, 
and  with  what  slow  progress  we  go  from  place  to 


>k 


S£RMON  XXIIL  345 

place!     How   sluggish   and  slow-motioned  are  we 
mortals ! 

Still,  to  act  is  the  end  of  all  rational  existence; 
and  to  act  at  pleasure,  the  necessary  concomitant  of 
happy  existence.  Like  Moses  and  Elias,  if  we 
obtain  a  part  ia  the  first  resurrection,  we  may  here- 
after visit  distant  worlds  with  incomparably  more 
ease,  than  we  can  now  pass  from  one  continent  to 
another,  and  find  the  ocean  of  space  by  which  they  are 
separated,  merely  means  of  illustrating  our  activity 
and  furnishing  delightful  opportunities  of  expatiating 
at  our  pleasure. 

Is  all  heaven  unceasingly  active  ?  Do  all  the  spirits 
of  that  blessed  place,  glow  with  raptures  of  divine 
love  the  most  consummate?  And  have  glorified 
bodies  a  nature  the  most  vigorous  ?  Then  who  can 
conceive  how  great  and  glorious  will  be  their  activity 
during  the  countless  ages  of  eternity! 

6th.  The  body  at  the  resurrection  will^  of  course^  be  in' 
vested  with  the  character  of  endless  youth. 

The  fore-mentioned  attributes  united,  establish  a 
complete  basis  to  form  this  dehghtful  characteristick. 
The  remarks  which  have  been  already  made,  tend 
strongly  to  establish  the  truth  of  the  present  propo- 
sition. 

For  illustration  let  me  observe,  that  the  angels 
who  appeared  to  Mary  and  the  Apostles  after  the 
resurrection  of  Christ,  were,  although  created  seve- 
ral thousand  years  before,  still  youijg ;  and  were  re- 
garded by  them  at  first,  as  being  young  men.  On 
them,  duration  in  this  respect,  /nakes  no  impression. 
Ages  roll  their  years  away,  and  leave  them  as  they 
found  them  in  the  bloom  of  youth  which  shall  con- 
tinue for  ever.  Such  is  the  character  of  all  the 
people  of  God  beyond  the  grave. 

In  the  present  state,  old  age  comes  on  apace  with 
a  gloomy  train  of  infirmities.  Within  a  few  years, 
the  body  goes  bending  and  tottering  to  the  tomb. 
The  whole  frame  announces  that  time  is  encroach- 

44 


346  SERMON  XXIll. 

ing  to  prostrate  its  vigour,  beauty,  and  activity  in  the 
dust.  But  how  glorious  the  contrast  of  the  human 
body,  when  it  rises  in  the  morn  ol"  the  resurrection^. 
Vigour,  beauty,  and  eternal  youth  then  triumph  over 
every  infirmity  of  time  and  old  age.  Instead  of 
being  worn  out  with  years  and  rendered  cumber- 
some, duration  will  serve  to  invigorate  the  bodies  of 
the  righteous  and  render  their  youth  more  and  more 
the  perfection  of  beauty.  The  place,  the  company, 
and  the  glorified  spirit,  will  excite  inconceivable 
vivacity.  No  impression  or  sensation  will  ever  mar 
the  youthful  vigour  of  a  glorified  body,  but  all  things 
will  inspirit  and  advance  its  youth  to  higher  degrees 
of  perfection  for  ever  and  ever. 

7th.   Tlie  body  raised,  will  be  a  spiritual  body.     It  is 
sown  a  natural  body.,  it  is  raised  a  spiritual  body. 

The  body  here  sown,  is  a  natural  or  animal  body: 
That  is,  it  resembles  the  bodies  of  animals  in  its 
original,  its  wants,  appetites,  pains,  and  diseases ; 
and  after  death,  turns  to  dust  as  do  other  animal 
bodies.  But  hereafter  it  will  be  raised  a  spiritual 
body,  capable  of  the  spiritual  work,  worship,  and 
happiness  of  heaven.  Being  entirely  refined  from 
all  its  sensual  dross  and  low  desires,  it  needs  no  more 
food,  rest,  sleep,  or  recreation ;  is  no  longer  in  a 
state  to  enjoy  animal  pleasures,  and  no  more  a  hin- 
derance  to  the  soul  in  its  holy  exercises.  There  is  a 
natural  body,  and  there  is  a  spiritual  body:  the  one 
suited  to  our  state  on  earth,  the  other  to  the  heavenly 
state. 

By  a  natural  or  f\nimal  body,  is  intended  the 
present  body  of  man,  depending  for  its  continuance 
upon  the  principle  of  animal  lilie;  the  subject  of  in- 
numerable frailties,  and  making  a  regular  progress  to 
dissolution.  Of  a  spiritual  body  it  is  not,  perhaps, 
in  our  power  to  form  an  adequate  conception,  feome 
have  supposed  it  to  be  a  body,  which,  having  no 
need  of  the  animal  functions,  was  preserved  in  life 
by  the  mere  inhabitation  of  the  mind.     Doubtless^ 


liERMON  XXIiL  347 

the  remarks  already  made,  have   pointed   out   tlie 
various  attributes  pertaining  to  a  spiritual  body. 

In  the  following  verses,  this  important  subjectis 
treated  in  a  fervent  and  sublime  strain.  After  de- 
claring that  there  is  a  spiritual  body  as  well  as  an 
animal  one,  the  Apostle  illustrates  the  declaration 
by  observing,  That  the  first  Adam  was  made  a  living 
soul;  the  last,  a  quickening  spirit.  That  the  first 
was  of  the  earth,  earthy :  the  second,  the  Lord  from 
heaven.  That  they  who  are  earthy,  are  like  the 
earthy  Adam:  and  they  who  are  heavenly,  like  the 
heavenly  Adam.  And  that  as  we  have  borne  the 
image  of  the  earthy,  so  we  shall  also  bear  the  image 
of  the  heavenly.  This  quickening  energy  does  not 
relate  merely  to  the  souls  of  believers,  for  Christ 
will  also  quicken  their  mortal  bodies  by  his  Spirit, 
that  dwelleth  in  them  ;  and  this  is  what  is  here  prin- 
cipally intended.  Thus,  they  would  not  only  bear 
the  image  of  the  heavenly  Adam  in  their  souls,  but 
in  their  bodies  also,  which  would  be  raised  very  dif- 
ferent from  their  present  appearance  and  capacities, 
and  rendered  glorious.  We  are  next  informed,  that 
they  who  are  alive  at  the  sounding  of  the  last 
trumpet,  must  necessarily  undergo  a  change  of  the 
same  nature  as  that  which  the  dead  will  experience, 
and  which  is  described  in  the  preceding  part  of  the 
chapter. 

Hence  we  may  see,  that  a  spiritual  body  will  in  its 
nature,  possess  powers  of  lite  totally  superiour  to 
those  which  we  now  possess,  being  destined  to  re- 
semble, in  this  respect,  the  quickening  Spirit  whose 
image  it  will  bear.  None  of  its  organs  will  prove 
temptations  to  sin,  as  in  the  present  world ;  but  all 
of  them  will  be  wonderful  aids  to  holiness.  The 
sacred  scriptures  do  frequently  represent  this  cir- 
cumstance as  an  essential  distinction  between  that 
which  is  natural  or  animal,  and  that  which  is  spirit- 
ual. 

A  spiritual  body  will  also  possess  organs  of  per- 
ception and  enjoyment  of  a  far  higher  and  more 


348  SERMON  XXIII. 

noble  nature  than  those  with  which  we  are  now  tur- 
nished.  Like  Moses  and  Elias,  the  glorified  man 
may  be  able  without  danger  of  mistake,  to  direct  ' 
his  way  from  the  highest  heavens  to  the  distant  re- 
gions of  the  universe.  Moreover,  the  attributes  of 
the  body  will  generally  so  resemble  those  of  the 
mind,  as  to  render  the  epithet  spiritual,  the  proper 
description  of  iis  nature.  Like  the  mind,  it  may  in- 
herently contain  the  principles  of  life  and  the  seeds 
of  immortality. 

At  the  resurrection, the  human  body  will  doubtless, 
not  only  be  greatly  changed  as  to  the  quality  of  its 
substance,  but  also  in  regard  to  its  form.  There 
must  be  a  great  difference  as  it  respects  the  organs 
and  faculties  of  the  body.  Some  that  are  necessary 
in  the  present  state,  will  be  useless  in  the  future;  and 
probably  others,  then  become  essential,  will  be  sub- 
stituted. In  the  future  state,  there  will  be  no  propa- 
gation of  the  human  species ;  neither  will  there  be 
necessity  of  food,  as  in  the  present  state,  for  the  sup- 
port of  the  body.  Hence,  wonderfully  changed 
must  be  the  faculties  and  form  of  a  spiritual  body. 

Perhaps  we  may  consider  the  peculiar  essence,  or 
particular  attribute  of  the  epithet  spiritual,  as  the 
climax  or  highest  perfection  of  a  glorified  body,  in 
relation  to  the  forementioned  qualities  and  attributes. 
It  is  that  which  Avill  render  in  the  highest  degree 
perfect,  the  attributes  of  incorruption,  immortality, 
glory,  power,  activity,  and  youth.  How  much  it  will 
be  assimilated  to  a  glorified  spirit  in  its  nature,  em- 
ployments, and  enjoyments,  cannot  be  determined. 
No  doubt  its  spiritual  attribute  will  be  (hat  refined 
and  glorious  quality  which  will  be  the  nearest  resem- 
blance of  those  exalted  beings  that  compose  the 
kingdom  of  glory. 

INFERENCES. 

let.  If  objections  be  advanced  against  the  doctrine  oj  the 
resurrection,  they  must  be  groundless. 

God  is  a  being  of  almighty  power,  consequently 


SERMON  XXIIl.  349 

can  do  whatsoever  pleaseth  him.  He  has  created, 
or  given  positive  existence ;  produced  something,  of 
which  there  was  nothing.  And  surely,  he  who 
created  the  world  and  formed  human  bodies  out  of 
the  dust  of  the  ground,  is  able  to  raise  the  same 
when  they  become  inanimate,  and  inspirit  them  with 
superiour  life  and  vigour.  It  is  not  a  difficult  work 
for  Omnipotence  to  form  lifeless,  scattered  particles 
of  matter  into  an  organized  body,  endued  with  all  the 
glorious  attributes  of  immortality.  Is  any  thing  too 
hard  for  the  Almighty  ?  No  :  though  we  may  greatly 
err,  not  knowing  the  scriptures,  nor  the  power  of 
God. 

Although  we  cannot  determine  what  particular 
particles  are  necessary  to  constitute  the  same  body, 
yet  we  may  rest  assured  tfiat  the  Lord  can,  and  that 
he  will  raise  those  which  are  essential.  We  do  not 
hesitate  to  say  we  have  now  the  same  bodies  which 
we  inhabited  in  childhood,  although  they  may  have 
but  few  of  those  numerical  particles.  And  though 
our  bodies  die  and  mingle  with  the  dust,  yet  the  om- 
niscient and  omnipotent  God  can  determine  with 
absolute  certainty  what  particles  and  peculiarities 
constitute  ^he  basis  and  essence  of  identity,  and 
from  their  inherent  qualities  will  form  a  regular,  glo- 
rified body. 

We  are  not  capable  of  distinguishing  bodies  by 
the  particles,  of  which  they  are  composed,  but  by 
figure,  size,  and  features ;  and  when  our  bodies  shall 
be  raised  at  the  last  day.  we  shall  undoubtedly  be 
conscious,  that  they  are  the  same  bodies  we  inhabited 
whilst  here  on  earth.  And  though  this  doctrine  is 
mysterious,  far  above  our  comprehension,  still  this  is 
no  objection  against  its  being  a  divine  truth.  The 
philosophy  of  the  vegetation  and  growth  of  plants 
and  trees,  is  as  really  incomprehensible  to  us  as  the 
doctrine  of  the  resurrection.  When  grain  is  com- 
mitted to  the  earth,  we  cannot  comprehend  how  the 
stalk   shoots  up  and   produces  grain ;  but  we  are 


SoO  SERMON    XXliL 

confident,  tiM  seeds  thus  committed,  die,  vegetate; 
and  bring  forth  their  same  kind  in  abundance.  Now, 
who  is  the  man,  that  can  tell  whether  all,  or  a  part, 
or  whether  any  of  the  essential  particles  of  the  grain 
sown,  compose  thatAvhich  is  reaped  ? 

All  objections  against  the  doctrine  of  the  resurrec- 
tion are  unrefisonable.  Its  denial  is  an  article  of  in- 
lidclity.  The  Sadducees  denied  and  opposed  it; 
though  the  Apostles  were  its  strenuous  advocates.  At 
this  day,  some  deny  it;  whilst  olhcrs  are  earnestly 
contending  and  proving  from  the  scriptures,  that  there 
will  be  a  resurrection  cf  the  dead  both  of  the  just 
and  unjust.  Some  affirm  that  it  is  not  necessary  for 
the  bodies  of  the  dead  lo  be  raised,  as  the  soul  is 
the  prime  agent  both  of  *he  righteous  and  wicked. 
Hence,  they  imagine  other  bodies  or  forms,  may  as 
well  be  prepared  for  the  everlasting  dwelling  of  the 
sonl.  But  such  a  supposition  is  contrary  to  both 
reason  and  divine  revelation. 

2d.  The  doctrine  of  the  resurrection  exhibits  an  impor- 
tant specimen  of  the  cotisistemy  of  divine  revelation,  in 
view  of  the  different  parts  of  thii  great  system. 

The  gospel  every  where  discloses  to  us  illustrious 
things,  concerning  the  future  happiness  and  glory  of 
the  mind ;  and  at  the  same  time,  teaches  us  that  it 
will  be  re-united  to  the  body  in  the  future  world. 
The  least  reflection,  however,  will  convince  us  that 
such  bodies  as  we  now  possess,  must  be  verj  ursuit- 
able  mansions  for  minds,  destined  to  be  thus  glori- 
ous and  happy.  The  mind  is  prepared  for  an  elegant 
mansion.  Such  a  body  as  our  mortal  frame,  could 
only  become  its  prison.  I'he  resurrection  that 
divine  light  discovers  to  us,  that  the  bod}  shall  be 
fitted  to  become  the  habitation  of  a  sanctified  and 
immortal  mind,  and  prove  to  it  a  most  useful  and 
delightful  companion  throughout  eternity.  Here  we 
learn,  that  the  body  will  be  suited  to  all  the  percep- 
tions, employments,  and  glories  of  the  mind ;  and 
that  the  soul  in  the  possession  of  this  residence,  will 


SfiR^lON  xxili.  35  i 

become  more  exalted  and  blessed.  Thus  this  part  of 
the  Christian  s}*stem,  is  exactly  proportioned  to  the 
rest,  and  strongly  illustrative  of  the  wisdom  and 
goodness  of  its  author. 

3d.  Tlie  doctrine  of  the  resurrection  is  a  doctrine  of 
revelation  only. 

To  the  standard  of  divine  truth  we  must  bring  our 
sentiments  in  relation  to  this  subject,  to  determine 
v/hether  they  be  correct  or  not.  Of  this  doctrine 
not  a  trace  can  be  found  in  all  the  investigations  of 
philosophy.  It  must,  indeed,  be  acknowledged  to 
lie  beyond  the  reach  of  reason;  and  in  its  very 
nature,  to  be  hidden  from  the  most  scrutinizing  in- 
quiry. The  resurrection  itself  is  an  event,  deperid- 
ing  absolutely  on  the  will,  as  well  as  on  the  power 
of  God  :  And  what  he  will  choose  to  do  with  respect 
to  this  subject,  no  being  but  himself  can  determine. 

Yet  no  doctrine,  devised  by  philosophy  concern- 
ing man,  is  so  sublime,  so  delightful,  or  so  fitted  to 
furnish  consolation  and  hope  to  beings  whose  life  in 
this  world  is  but  a  moment,  and  whose  end  is  the 
grave.  All  who  have  gone  before  him,  have  pointed 
their  feet  to  its  silent  chambers;  and  not  one  of  them 
returned,  to  announce  that  an  opening  has  been  dis- 
covered from  their  dreary  residence,  to  some  other 
more  lighfsome  and  more  desirable  region.  No  lamp 
illumines  the  midnight  within.  In  absolute  despair, 
he  calls  upo  i  p'i'osopby  to  cheer  his  drooping  mind; 
but  he  calls  in  vain.  She  has  no  coiisolations  for 
herself;  and  can  therefore,  administer  none  to  him. 
Here,  she  coldly  andsuUeidy  cries,  is  the  end  of  man! 
From  nothing  he  sprang:  to  nothing  he  returns. 
All  that  rem  lins  of  bin  is  dust,  which  here  is  mingled 
for  ever  with  its  native  earth. 

At  this  sullen  moinent  of  despair,  Revelation  ap- 
proaches;  and  with  a  command,  at  once  awful  and 
delightful,  exclaims,  Lazarus, come  forth!  We  shall 
not  all  sleep  ;  but  we  shall  be  changed  in  a  moment, 
in  the  twinkling  of  an  eye^  for  the  trumpet  shall 


352  S£RMON  XXIII. 

sound,  and  the  dead  shall  be  raised  incorruptible. 
For  the  Lord  himself  shall  descend  from  heaven  with 
a  shout,  with  the  voice  of  the  arch  angel,  and  with 
the  trump  of  God  ;  and  the  dead  in  Christ  shall  rise 
first.  Divine  revelation  alone  avers,  that  at  the  end 
of  time,  immediately  preceding  the  general  judge- 
ment, ail  that  shall  then  be  on  earth  or  in  their 
graves,  shall  come  forth;  and  every  soul  and  body 
of  the  whole  human  family  be  summoned  before  the 
judgement-seat  of  Christ. 

4th.  Wisdom  admonishes  to  a  preparation  for  the  future 
well-being  of  the  body. 

The  human  frame,  in  view  of  the  distinction  to 
which  it  is  entitled  beyond  the  grave,  is  of  incalcu- 
lable value.  Then  let  none  of  its  members  serve  as 
instruments  of  unrighteousness  unto  iniquity,  but  of 
righteousness  unto  holiness.  Let  not  our  concern 
be  to  make  provision  for  the  lusts  of  the  flesh;  but 
for  the  wonderful  attributes  of  a  glorified  body.  Let 
not  the  temporal,  bat  the  eternal  welfare  of  these 
frail  tabernacles  be  mciives  to  direct  our  ways.  Let 
them  not  be  degraded  by  any  base  deed  ;  but  let  us 
so  love,  nourish,  and  cherish  them,  that  we  shall 
with  the  most  effectual  care,  secure  their  revival  to 
all  that  distinction  and  enjoyment  which  a  blessed 
resurrection  gloriously  proffers. 

5th.  iVe  are  encouraged  to  entertain  the  highest  appre- 
hensions concerning  the  future  glory  of  the  mind. 

If  the  resurrection  will  produce  such  great  and 
delightful  things  for  the  inferiour  nature ;  what  must 
we  suppose  will  be  the  future  allotments  of  the 
mind,  in  its  nature  imperishable  and  eternal  ?  The 
utmost  efforts  of  human  imagination  cannot  equal  the 
future  glory  of  the  body,  as  revealed  in  the  word  of 
God.  How  exceedingly  abundant,  then,  above  all 
that  we  are  able  to  ask  or  think,  will  the  mind  be 
exalted,  adorned,  and  enraptured  by  Him  whose 
glory  and  delight  it  is  to  bless,  and  who  has  already 
unstamped   it  with  his  own  glorious  iinage.      In 


S.ERA10N  XXIll.  333 

the  world  of  glory,  the  mind  united  to  a  spiritual 
body,  will  perceive  more  clearly,  enjoy  more  exqui- 
sitely, and  act  more  gloriously,  than  it  would  do,if  dis- 
embodied. This  subject  may  not  only  be  improved 
by  way  of  inference,  to  show  that  the  souls  of  the 
righteous  will  be  hereafter  completely  blessed  ;  but 
incomparably,  inconceivably  glorious. 

6th.    This  subject  is  no  ground  of  comfort^  but  of  alarm, 
to  the  ungodly  and  impenitent. 

Terrible  thought  to  all  unrighteous,  unbelieving 
sinners,  that  at  the  resurrection  the  bodies  of  all  the 
unjust  will  come  forth  from  their  graves,  like  guilty 
prisoners  and  condemned  criminals,  to  be  a  source 
of  additional  woes  to  the  soul  for  ever  and  ever  ! 
Has  the  Lord  given  some  of  you,  my  hearers,  health- 
ful and  active  frames  }  and  do  you  dote  upon  their 
vigour  and  beauty  }  Does  the  framer  of  your  bodies 
call  upon  you  to  employ  them  in  his  service  ^  and 
have  you  never  bowed  the  knee,  nor  turned  your 
eyes,  nor  extended  your  hands  towards  heaven  in 
prayer  }  Do  you  say  your  tongues  are  your  own  ? 
And  are  your  hearts  so  filled  with  self-importance, 
that  you  scorn  to  use  your  lips  as  suppliants,  in  ad- 
dressing the  throne  of  divine  grace  for  mercy,  and 
pleading  earnestly  for  the  pardon  of  your  sins  ? 
Does  the  blessed  Redeemer  admonish  you,  to  seek 
first  the  kingdom  of  God  and 4us  righteousness  ,^  and 
do  you  make  it  your  main  concern  to  ornament  the 
body  }  accounting  its  pleasures  as  your  chief  joy  ? 
Alas !  what  folly  and  madness,  so  to  think  and  act, 
as  most  fatally  to  ruin  the  body,  and  your  immortal 
souls !  Notwithstanding  all  your  care  and  indul- 
gence of  your  mortal  frames,  if  you  die  in  impeni- 
tence they  will  be  raised  to  shame  and  everlasting 
contempt.  If  they  come  forth  with  the  attributes  of 
incorruption,  strength,  and  activity,  they  will  express 
with  awful  horrour,  the  direful  passions  and  torments 
of  your  wretched  existence.  They  will  not  lessert, 
but  augment  your  intolerable  eternal  pains.    Doleful 

45 


35't  SERMON   XXIII. 

reflection!  to  endure  the  curses  of  the  God  of  heaven, 
in  your  souls  and  bodies  for  ever  and  ever,  without 
any  mixture  of  mercy  !  Those  bodies  which  appear 
in  the  house  of  God,  in  the  time  of  his  solemn  wor- 
ship, in  a  careless  and  indecent  manner,  will  be  far 
from  levity  when  summoned  to  the  judgement.  The 
wicked  will  be  filled  with  horrour,  when  their  eyes 
shall  behold  the  Lord  Jesus  revealed  from  heaven 
with  his  mighty  angels,  in  flaming  fire  taking  ven- 
geance on  them  that  know  not  God,  and  that  obey 
not  the  gospel  of  our  Lord  Jesus  Christ.  Those  ears 
that  now  listen  to  the  enchanting  sounds  of  tempta- 
tion and  wickedness,  and  hear  the  inviting  calls  of  the 
o-ospel  with  indifference  and  disgust,  will  be  everlast- 
ino-  inlets  of  anguish  to  the  soul.  How  will  both  the 
soul  and  body  of  every  Christless  sinner  be  over- 
whelmed with  agony  and  seized  with  eternal  con- 
sternation, when  their  final  sentence,  Depart  from  me, 
ye  cursed !  shall  be  pronounced.  Let  me  remark, 
that  as  glorious  and  delightful  as  the  doctrine  of  the 
resurrection  is  to  saints,  so  inglorious  and  dreadful 
must  it  be  to  sinners. 

7  th.   This  subject  is  precious  and  profitable  to  saints. 

By  living  a  few  years  in  these  animal  bodies,  we 
naturally  become  attached  to  them  ;  and  it  is  affect- 
ino-  to  think  they  must  shortly  decay,  become  putre- 
faction, and  amass  ot  vile  dust.  With  secret  disgust, 
and  painful  sensations  our  minds  turn  from  the 
thought 

But  in  joyful  contemplation,  the  believer  with  an 
eye  of  faith,  can  look  beyond  the  grave  to  the  resur- 
rection, which  will  cause  an  amazing  and  glorious 
alteration.  Is  such  a  one  afflicted  with  bodily  in-- 
firmities,  paiited  with  acute  diseases  ^  Do  any  bear 
a  weak,  decaying  body,  which  retards  them  in  their 
journey  towards  the  heavenly  Canaan  ^  Let  such 
take  courage,  and  not  despond.  Be  comforted  and 
strengthened;  for  in  the  resurrection,  God  shall 
wipe  away  all  tears  from  your  eyes,  and  there  shall 


SERMON  xxiu.  355 

be  no  more  death,  neither  sorrow,  nor  crying;  neitlier 
shall  there  be  any  more  pain.  Yes,  your  light  and 
temporary  afflictions  will  shortly  be  exchanged  for 
an  eternal  and  inconceivable  weight  of  glory. 

They  who  have  lost  near  and  dear  pious  relatives 
and  friends  may  receive  consolation  in  the  view  of 
this  subject.  Have  some  of  you,  my  hearers,  seen 
the  eyes  of  such,  which  once  sparkled  with  life  and 
beauty,  rolled  in  death  ;  that  tongue,  which  once  in.- 
structed  and  encouraged,  sealed  in  solemn  silence; 
and  the  whole  frame  a  lifeless  corpse,  turning  to  the 
food  of  worms  ?  Console  yourselves.  At  the  resur- 
rection, their  bodies  will  be  rendered  incorruptible, 
glorious,  spiritual  bodies,  fashioned  like  unto  Christ's 
own  glorious  body  Then  let  divine  light  illumine 
your  understandings  :  Let  heavenly  rays  beam  with 
consolation  upon  your  souls. 

Christian  friends,  O !  frequently  contemplate  the 
wonderful,  the  delightful,  and  glorious  change  your 
frail,  decaying  tabernacles  will  experience  in  the 
morn  of  the  resurrection.  Extend  your  thoughts  a 
little  forward,  what  divine  and  blessed  realities  are 
presented!  And  shall  not  the  prospect  of  the 
glories  of  the  heavenly  world  inspire  you  with 
Christian  fortitude,  under  the  trials  of  your  pilgrim- 
age state  }  It  is  your  privilege  to  be  profited  here 
below,  in  the  view  of  the  precious,  extatick  truths 
flowing  from  this  subject.  Yet  a  little  while,  and 
you  will  mount  triumphing  on  the  celestial  wings  of 
a  glorified  body,  soaring  for  ever  higher  in  degrees 
of  perfection ;  and  with  seraphick  love,  shouting 
God's  praises  in  endless  day.     Amen, 


SERMON  XXIV. 


MrVlSTERS  OF  THE  GOSPEL  ENCOURAGED  TO  HOLD  FORTH 
VARIETY,  AS  A  PROMINENT  TRAIT  IN  THEIR  PUBLlCts' 
DISCOURSES. 


Matthew  xiii.  52. 


Every  scribe  which  is  instructed  unto  the  kingdom  of 
heaven.)  is  like  unto  a  man  thai  is  a  householder.,  which 
Irringeth  forth  out  of  his  treasure  things  new  and  old. 

X  HESE  words  the  Saviour  addressed  to  his  disci- 
ples immediately  after  the  delivery  of  a  number  of 
important  parables.  They  seem  to  have  been  apart 
from  the  multitude;  and  he  demanded  of  them 
whether  they  understood  the  things  he  had  related. 
They  readily  answered  in  the  affirmative,  though 
perhaps  too  Confidently.  Christ,  however,  did  not 
administer  rebuke ;  but  his  answer  tended  to  show 
the  importance  of  their  being  skilled  in  the  mysteries 
of  the  kingdom  of  God.  Jesus  saith  unto  them.  Have 
ye  understood  all  these  things  ?  They  say  unto  him, 
Yea,  Lord:  Then  said  he  unto  them.  Therefore,  every 
Bcribewhich  is  instructed  unto  the  kingdom  of  heaven, 
is  like  unto  a  man  that  is  a  householder,  which 
bringeth  forth  out  of  his  treasure,  thin2;s  new  and 
old. 

Now  let  us  attend  to  a  brief  exposition  of  these 
words.  The  scribes  were  at  this  time  the  teachers 
of  the  Jews,  under  the  Jewish  dispensation  :  and  the 
Apostles,  with  their  successors  in  the  ministry,  were 
to  be  the  teachers  of  the  Gentiles,  under  the  Chris- 
tian dispensation.  Every  one  of  them,  therefore, 
ought  to  be  a  scribe  well  instructed  in  all  things  per- 
taining to  the  kingdom  of  heaven.    This  the  Saviour 


b'ERaiON  XXIV.  cia7 

represented  under  the  similitude  of  a  householder, 
who  has  to  provide  for  a  large  family.  Such  a  one 
will  take  care  to  have  a  stock  of  provisions  on  hand 
for  their  supply,  to  which  he  will  be  continually 
adding  those  things  which  he  judges  needful  or  use- 
ful. Thus  the  people  would  depend  on  the  Apos- 
tles and  other  ministers  of  Christ  as  stewards  of  the 
mysteries  of  God,  who  were  appointed  to  dispense 
to  them  the  bread  of  life.  They  should,  therefore, 
carefully  treasure  up  in  their  understanding  and  heart, 
what  they  had  learned ;  and  add  to  their  fund  of 
knowledge  continually,  by  deriving  fresh  instruction 
from  what  they  see,  hear,  and  experience.  Then 
they  w^ould  be  able  to  bring  forth  old  truth,  with  new 
observations,  illustrations,  and  exhortations  ;  and  to 
lead  the  people  forward  in  knowledge,  as  they  made 
progress  themselves.  In  accordance  with  these  re- 
marks, the  apostle  Paul  addresses  his  Corinthian 
brethren  in  the  following  terms :  Let  a  man  so  ac- 
count of  us,  as  of  the  ministers  of  Christ  and  stew- 
ards of  the  mysteries  of  God.  Moreover,  it  is  re- 
quired in  stewards,  that  a  man  be  found  faithful. 
Tiius  we  are  reminded,  That  they  ought  to  be  dili- 
gent, who  have  not  only  to  be  wise  for  themselves, 
but  to  dispense  the  wisdom  of  God  to  others. 

These  introductory  observations  serve  to  show 
that  by  the  term  scribe^  is  to  be  understood  a  minister 
of  the  gospel.  But  to  be  qualified  for  this  important 
oliice  and  station,  a  man  must  be  taught  of  God,  bv 
having  his  heart  renewed  by  his  holy  Spirit,  and  his 
understanding  richly  stored  w  ith  the  manifold  truths 
of  divine  revelation.  Moreover,  such  a  one  will 
bring  forth  from  his  extensive  store  of  knowledge^ 
thii)gs  both  new^  and  old,  to  the  people  of  his  stew- 
ardship. One  great  object  in  his  studies  and  re- 
searches, will  be  to  have  variety  in  his  instructions. 

In  the  prosecution  of  the  present  subject,  my  de- 
sign is  to  exhibit  some  of  the  encouragements,  and 
show  how  important  it  is  that  ministers  of  the  gospel 


35B  SERMON  XXIV. 

hold  forth  variety  as  a  prominent  trait  in  their  pub- 
hck  discourses.  But,  while  at  the  threshold,  let  me 
remark,  that  I  am  not  presuming  to  give  directions  to 
those  men  whose  eminent  piety,  experience,  profound 
erudition,  or  elevated  stations,  have  rendered  them 
highly  venerable.  Let  me  freely  confess  as  it  re- 
spects my  own  character  as  a  sinner,  or  as  to  my 
christian  walk,  1  feel  myself  the  least  worthy  of  the 
ministerial  office.  Notwithstanding,  a  humble  hope 
is  entertained  that  the  present  discourse  will  prove 
profitable  to  both  saints  and  sinners,  and  even  to 
some  in  the  gospel  ministry. 

Then  let  me  not  waive  the  point  in  view;  but  let  it 
be  freely  granted,  that  the  kingdom  of  God  is  suffi- 
ciently large  to  produce  materials  for  subjects  new 
as  well  as  old ;  not  only  for  one,  or  for  ten  years,  but 
for  the  longest  period  of  our  mortal  existence,  hi 
general,  the  field  is  as  vast  as  the  works  of  creation, 
providence,  and  redemption,  which  God  has  made 
known  to  man ;  and  ideas  and  motives  may  be  pre- 
sented as  varied  and  interesting  as  can  be  drawn  from 
heaven,  earth,  and  hell.  The  Lord  has  not  limited 
those  who  are  called  to  preach  his  word,  as  it  re- 
spects means  of  knowledge  and  excellent  attain- 
ments; but  he  has  made  rich  provision  and  given 
ample  scope  for  the  contiimed  enlargement  of  all  the 
human  faculties,  and  the  improv^ement  of  ministerial 
gifts  and  talents.  As  their  station  is  an  elevated  and 
important  one,  which  must  be  supported  by  a  rich 
treasure  and  increasing  revenue,  so  an  extensive, 
an  unbounded  field  is  furnished  to  yield  copious  and 
permanent  supplies.  And  if  any  are  straitened,  it 
cannot  be  for  the  want  of  means  and  diversity  of 
objects ;  but  because  they  will  not  arise  to  take  an 
extensive  view  of  the  kingdom  of  God. 

it  is  sometimes  observed,  that  ministers  of  the 
gospel  should  be  dismissed  from  the  people  of  their 
charge,  to  take  the  oversight  of  some  other  congre- 
gation J  and  the  reason  assigned  is  expediency :  a?^ 


SERMON  XXIV.  359 

though  they  had  exhausted  the  fund  of  theology,  of 
mental  mstruction,  and  Christian  edification.  Six,  or 
ten  years  at  most,  are  deemed  the  extent,  that  one 
man  should  continue  steadily  as  the  pastor  of  any 
church.  But  why.'^  Are  there  not  a  sufficient  vari- 
ety of  interesting  texts  in  both  the  old  and  new  Tes- 
taments ?  Or  has  not  the  Lord  provided  resources 
manifold  to  that  extent,  that  they  can  be  illustrated 
with  variety  of  manner,  of  observations,  of  simili- 
tudes, and  with  a  newness  of  interest  ?  Surely  in 
these  there  can  be  no  lack,  no  deficiency.  A  steward 
may  not  be  devoted  to  the  service  of  his  master;  and 
hence,  imaguie  he  comes  short  of  accomplishing  his 
work :  notwithstanding  for  his  delinquency  he  is  to 
be  blamed.  But  if  he  be  really  unable  to  give  him- 
self wholly  to  his  work,  he  is  entitled  to  pity  and 
compassion.  The  probable  reason,  however,  why 
there  is  a  want  of  variety  in  the  sermons  of  many, 
is  that  they  have  viewed  the  study  of  theology  as  a 
science  of  a  very  Umited  range.  They  do  not  take 
an  extensive  survey  of  that  wide  and  divine  field 
which  is  presented  before  them.  They  do  not  well 
consider  how  intimately  connected  is  the  economy  of 
nature  with  the  economy  of  redemption ;  and  that 
it  is  the  same  God,  that  contrived  the  system  of 
nature,  who  is  also  the  author  of  eternal  salvation  to 
all  that  love  and  serve  him.  But  it  is  unquestionably 
unbecoming  for  a  divine,  or  for  any  man,  to  overlook 
or  to  undervalue  any  of  the  modes,  by  which  the 
divine  Being  is  pleased  to  make  known  his  nature 
aad  perfections  to  mankind. 

If  we  consider  the  system,  or  study  of  theology  in 
its  most  extensive  sense,  in  its  relations  to  the  supreme 
Being,  to  his  past  and  present  dispensations  of  the 
human  race,  to  the  present  circumstances  and  future 
destiny  of  man,  and  to  the  physical  and  moral  condition 
of  all  the  sentient  and  intelligent  beings  of  which  we 
have  any  intimation,  we  must  view  it  as  the  most  varied 
and  comprehensive  of  all  the  sciences;  as  it  embra- 


3(50  SERMON  XXIV. 

ces  within  its  compass  all  the  other  departments  of 
useful  knowledge  both  human  and  divine.  All  the 
moral  arts  and  sciences  may  be  considered  as  having 
a  direct  bearing  on  theology  as  the  grand  central 
point ;  and  as  having  a  certain  tendency  to  promote 
its  important  objects.  Religion  rightly  understood, 
never  disdaiiis  to  derive  her  supports  and  illustra- 
tions from  the  resources  of  science  and  the  system  of 
nature;  for  the  investigations  of  philosophy  into  its 
economy,  are  only  inquiries  into  the  plans  and  ope- 
rations of  Deity.  Moral  philosophy  especially, 
ought  always  to  consider  it  as  her  highest  honour  to 
walk  as  a  hand-maid  in  the  train  of  that  religion, 
which  points  out  the  path  to  eternal  bliss.  And  it 
should  not  be  considered  as  in  opposition  to  true  re- 
ligion, nor  in  hostile  array  to  vital  piety ;  for  philo- 
sophy and  religion  should  march  hand  in  hand  to  the 
portals  of  immortality.  Geography  and  geology, 
history  and  chronology,  anatomy  and  physiology,  as- 
tronomy and  philosophy,  do  all  come  within  the  pro- 
vince of  the  divine;  for  scriptural  facts  maybe  the 
more  extensively  illustrated  from  those  arts  and  sci- 
ences, which  serve  to  elucidate  the  works  of  God, 
exhibited  in  the  system  of  nature.  These  subjects 
are  highly  favourable  to  the  promotion  of  the  impor- 
tant objects  of  religion,  and  they  present  materials, 
that  ministers  of  the  gospel  may  be  neither  barren, 
nor  unfruitful ;  but  ahvays  abounding  in  the  work  of 
the  Lord,  by  bringing  forth  from  their  manifold  and 
increasing  treasure,  things  both  new  and  old. 

2d.  Ministers  of  the  gospel  may  be  encouraged  to  in-^ 
troduce  variety  in  their  religious  instructions^  from  the  con- 
sideration that  it  is  so  well  calculated  to  excite  and  interest 
the  attention  of  their  hearers.  They  are  called  to  ad- 
dress intelligent  beings,  whether  saints  or  sinners, 
who  have  capacities  capable  of  enlargement  and  of 
^reat  attainments.  And  the  Lord  has  endued  them 
with  such  active  principles  in  the  very  constitution  of 
their  natures,  as  are  most  readily  excited  by  new 


SERMOiV  XXIS  .  361 

subjects.     The  experience  of   every  age,  and  the 
observations  of  every  class  of  men,  bear  testimony  to 
this  fact,  that  novelty  and  variety  are  highly  requi- 
site in  order   to  arouse   the  attention,   not  only  of 
the  more  ignorant,   but  even  of  the    more   intelli- 
gent class  of  mankind,  and  to  excite  them  to  make 
progress  in  the  path  of  moral  and  intellectual  im- 
provement.     The   principle  of  curiosity   which  ap- 
pears at  a  very  early  period  of  life,  and  which  the 
variegated  sceriery  and  novel  objects  of  nature  tend 
to  stimulate  and  to  gratify,  instead  of  being  depres- 
sed and  decried  as  it  relates  to  the  things  of  religion, 
ought  to  be  encouraged  and  cultivated  in  the  minds 
both  of  the  old  and    the   young.     It   is  a  principle 
which  God  himself  has  implanted  in  our  natures  for 
wise  and  important  purposes,  and  requires  only  to  be 
chastened  and  directed  in  a  proper  channel,  in  order 
to  become  one  of  the  most  powerful  auxiliaries  in 
the  cause  of  religion,  and  of  moral  and  intellectual 
improvement.     To  gratify  this  principle,  and  to  in- 
crease its  activity,  the  Creator  has  adorned  our  globe 
with   a   combination   of  beauties    and   sublimities, 
strewed  in  endless  variety  overall  its  different  regions. 
And  as  the  system  of  nature  in  all  its  parts  presents 
a  boundless  variety  of  scenery  to  arouse  the  atten- 
tion and  to  gratify  the  desire   for  novelty,  so  the 
revelation  of  God  contained  in  the  sacred  records, 
displays  a  diversified  combination   of  the  most  sub- 
lime and  interesting  subjects  and  events.     And  as 
the  scenes  of  nature  and  the  scenes  of  revelation 
are  thus  wonderfully  diversified,  in  order  to  excite 
the  attention  of  intelligent  beings  and  to  gratify  the 
desire  for  variety,  so  we  have  every  reason  to  believe 
that  the  scenes,  objects,  and  dispensations  which  will 
be  displayed  in  the  heavenly  world,  will  be  incom- 
parably more  grand  and  diversified.     When  we  con- 
sider the  immensity  of  God's  universal  kingdom,  and 
the  numerous  systems,  and  worlds,  and  beings  com- 
prehended within  its  vast  expanse;  and  that  the  encr- 

46 


^62  bEUMON    XXIV. 

gies  of  creating  power  ma)  be  for  ever  exerted  in 
raising  new  worlds  into  existence,  we  may  rest  as- 
sured that  the  desire  of  variety  and  novelty  in  holy 
intelligences,  will  be  completely  gratified  throughout 
an  endless  succession  of  existence ;  and  that  the 
most  luxuriant  imagination  in  its  boldest  excursions, 
can  never  go  beyond  the  reality  of  those  scenes  of 
diversified  grandeur  which  the  heaven  of  heavens  will 
display. 

I3ut  away  heated  imagination,  and  violent  enthu- 
siasm! Should  not  ministers  of  the  gospel  beware. 
lest  they  instil  into  the  minds  of  their  hearers  a  vain 
curiosity,  and  excite  an  itciiing  ear  ?  Truly  my 
hearers.  But  the  most  etiectual  method  for  this, 
is  that  they  excite  in  their  minds  a  laudable  curios- 
ity, and  thus  prepare  the  way  for  sound  doctrine. 
A  rich  diversity  of  topicks  irom  the  pulpit  would 
afford  manifold  excitements  to  rouse  this  •  principle 
into  exercise,  and  to  direct  the  mind  to  the  contem- 
plation of  the  marvellous  word  and  wonderful  works 
of  God.  What  encouragement  then,  for  every  min- 
ister of  the  gospel  to  be  zealous  to  bring  forth  from 
an  inexhaustible  treasure  things  both  new  and  old  I 

,3d.  Jf  ministers  of  (he  gospel  would  hold  forth  variety 
in  their  piiblick  discourses  as  a  prominent  trait,  their  con- 
duct would  be  in  accordance  ivith  the  divine  economy  in  the 
revelation  ivhich  God  has  given  to  man.  Not  only  does 
the  face  of  nature  exhibit  boundless  variety,  and  the 
heavens  bespangled  with  stars ;  but  the  volume  of 
divine  truth  also  exhibits  the  same  diversity  of 
scenery.  And  is  it  not  becoming  the  heralds  of  salva- 
tion, to  endeavour  in  some  feeble  degree,  to  become 
imitators  of  the  author  of  their  messages  ?  Certainly, 
it  cannot  be  denied,  that  in  the  writings  both  of  the 
Old  and  New  Testament,  as  in  ail  the  other  displays 
and  manifestations  of  the  Almighty,  divine  perfec- 
tion and  Providence  are  exhibited  in  the  most  diver- 
sified aspects.  And  now  let  some  of  the  facts, 
wivents,  and  transactions,  which  are  recorded  for  our 


aERMO^  XXIV.  303 

instruction,  be  briefly  noticed.     I  shall  quote  the  par- 
ticulars as  arranged  in  the  Christian  Philosopher,  by 
Thomas  Dick;  to  which  work  I  am  not  only  indebted 
for  ideas  on  this  subject,  but  also  for  a  number  of 
whole  pages.     He  observes.  We  have  recorded  a 
history  of  the  creatio)i  and  arrangement  of  our  globe ; 
of  the  formation  of  the  first  human  pair;  of  their  pri- 
meval innocence,   temptation,  and  fall ;  of  the  arts 
whicii  were  cultivated  in  the  first  ages  of  the  world  ; 
of  the  desperate  increase  of  human  wickedness ;  of 
the  building  of  the  ark;  of  the  drowning  of  the  world 
by  a  universal  deluge;  and  of  the  burning  of  Sodom 
by  fire  from  heaven.  We  will  now  pass  to  the  account 
of  the  origin  of  languages;  of  the  dividing  of  the 
Red  Sea;  of  the  joiuMieying  of  the  tribes  of  Israel 
through  the  deserts  of  Arabia;  of  their  conquest  of 
the  promised  land,   and  their  wars  with  the  nations 
of  Canaan ;  of  the  corporeal   translation  of  Elijah 
from  earth  to  heaven;  of  the  manifestation  of  the 
Son  of  God  in  human  flesh,  the  benevolent  miracles 
he  performed,  and  the  triumphs  he  obtained  over  all 
the  powers  of  earth  and  hell.  We  are  here  presented 
with  the  most  interesting  and  effective  narratives, 
elegies,  dramatick  poems,  and  triumphal  songs;  with 
views  of  society  in  the  earliest  ages  of  the  world, 
when  the   lives  of  men  were  prolonged  to  nearly  a 
thousand  years  ;  with  splendid  miracles  jferformed 
in  the  land  of  Egypt,  in   the  wildernes^  of  Horeb 
and  in  the  field  of  Zoan ;  when  the  sun  and  moon 
stood  still  in  their  habitation;  when  the  waters  of  the 
great  deep  were  divided,  and  mountains  shook  and 
trembled   at   the    presence   of  Jehovah.       We   are 
favoured  with  the  history  of  the  glorious  marching 
of  a  whole  nation  through  the  deserts  of  Sinai,  under 
the  guidance  of  a  miraculous  pillar  of  cloud  and  fire; 
of  the  visits  of  celestial  messengers  and  the  visible 
symbols  of  a  present  Deity.  We  are  addressed  with 
prophetical  delineations  of  the  present  and  future 
condition  of  the  race  of  Adam ;  with  descriptions  of 


364  SERMON  XXIT. 

the  power,  wisdom, love,  and  majesty  of  the  Almighty, 
and  of  his  operations  in  heaven  and  earth ;  and  with 
the  results  and  bearings  of  the  economy  of  redemp- 
tion.    Divine  songs,  odes,  and  hymns,  composed  by 
angels  and  inspired  men  ;  maxims  of  moral  wisdom, 
examples  of  sublime  eloquence,  of  strength  of  rea- 
soning, and  of  manly  boldness  of  reproof;  and  pro- 
verbs, parables,  allegories,  exhortations,  promises, 
threatenings,  and  consolatory  addresses,  are   pro- 
mulged  with   abundance  of  variety  of  manner,  and 
peculiar   occasions  and    circumstances,      in   short, 
in  the  word  of  God  we  have  detailed,  in  the  greatest 
and  most  interesting  variations,  history,  antiquities, 
voyages,   travels,    philosophy,    geography,    natural 
and   moral   science,  biography,  arts,  epick  poetry, 
epistles,  memoirs,  delineations   of  nature,   sketches 
of  human   character,  moral   precepts,   prophecies, 
miracles,  narrations,   wonderful  providences,   mar- 
vellous deliverances,  the  phenomena  of  the  air,  the 
waters,  and  the  earth.     The  past,  the  present,  and 
the   future   scenes   of  the   world    are   all    blended 
together  in  one  vast,  harmonious  system,  without  ar- 
tificial order ;  but  with  a  majesty  and  graitdeur,  cor- 
responding to  the  style  of  all  the  other  works  of 
God.     Moreover,  we  caimot  deny  hut  that  they  are 
calculated  to  interest  and  gratify  the  principle  of 
curiosity;  and  to  convey  reproof,  correction,  and  in- 
struction in  righteousness,  and  to  mnke  the   man  of 
God  perfect  and  thoroughly  furnished  to  every  good 
work. 

Now,  since  the  book  of  nature  and  the  book  of 
revelation ;  since  all  the  manifestations  of  the  Crea- 
tor in  heaven  and  earth,  are  characterized  by  their 
sublime  and  diversified  aspect,  let  me  ask.  Why 
should  not  the  ministers  of  the  gospel  be  imitators  of 
God,  in  displaying  the  diversified  grandeur  of  his 
kingdom  of  providence  and  grace,  before  the  minds 
of  those  whom  they  profess  to  instruct  f  Why  should 
they  confine  their  views  to  a  ^ew  points  in  the  Christ 


aERMON  XXIV.  366 

tian  system ;  to  a  few  stones  in  the  fiabrick  oi'  the 
Divine  operations,  when  a  wide  and  unbounded  pros- 
pect lies  before  them?  Why  should  they  not  rather 
attempt  to  rouse  the  moral  and  intellectual  energies 
of  mankind  from  the  pulpit  and  press,  by  exhibiting 
the  boundless  variety  of  aspect  which  the  revelations 
of  Heaven  present,  that  men  may  learn  with  intelli- 
gence and  devout  contemplation  to  meditate  on  all 
the  works  of  the  Lord,  and  to  tpdk  of  all  his  doings  ? 
By  enlarging  and  diversifying  the  topicks  of  religious 
discussion,  they  would  have  it  in  their  power  to 
spread  out  an  intellectual  feast  lo  allure  and  gratify 
every  variety  of  taste.  The  young  and  the  old,  the 
learned  and  the  unlearned,  yea,  even  the  careless  and 
the  ignorant,  the  skeptical  and  dissipated,  might  be 
frequently  allured,  by  the  selection  of  a  judicious 
variety  of  striking  and  impressive  objects  and  de- 
scriptions, to  partake  of  those  mental  enjoyments 
which  might  ultimately  issue  in  the  happiest  results. 
The  man  of  an  inquisitive  turn  of  mind,  who  is  wont 
to  throw  every  thing  aside  that  has  the  appearance 
of  religion,  on  the  account  of  its  dulness  to  him,  might 
have  his  curiosity  excited  and  gratified  amidst  an  in- 
teresting variety ;  and  from  perceiving  the  bearing 
on  the  great  realities  of  religion  both  for  the  present 
and  lijture  state,  might  be  led  to  serious  inquiry  after 
the  path  that  leads  to  ifnmortality.  In  a  word,  to 
associate  and  intersperse  the  arts  end  sciences,  and 
every  department  of  useful  knowledii;e  with  divine 
subjects,  is  to  consecrate  them  to  their  original  and 
legitimate  ends,  and  to  present  religion  to  the  minds 
of  men  in  its  most  sublime,  and  comprehensive,  and 
attractive  form,  corresponding  to  what  appears  to  be 
the  design  of  the  Creator,  in  all  the  manifiestations  he 
has  given  of  himself,  in  the  system  of  nature,  in  the 
operations  of  Providence,  and  in  the  economy  of 
Redemption. 

It  may  be  replied,  That  the  Lord  has  given  a  reve- 
lation to  mankind  in  -^  iew  of  what  they  are,  and  not 


lit)0  SERMON  XXlV. 

of  what  they  ought  to  be;  therefore  he  was  graciously 
pleased  to  grant  one  suited  to  their  fallen  condition. 
But  is  it  not  the  duty  of  ministers  of  the  gospel  to 
address  them  as  intelligent  beings  who  have  sinned, 
and  not  merely  as  those  who  have  never  transgress- 
ed? Are  they  not  in  some  measure  to  follow  that 
diversified  and  divine  pattern  which  God  has  put 
into  their  hands  as  a  guide  and  rule  for  their  imita- 
tion ?  Or  shall  mortal  man  presume  to  be  wiser  than 
his  Maker?  Because  God  gives  mandates  and  law 
to  all  the  holy  and  exalted  beings  thai  surround  his 
throne,  is  he  the  less  capable  ot  discerning  what  in- 
structions, methods,  means,  and  ways  would  be  the 
most  suitable  to  be  unfolded  to  the  inhabitants  of 
this  lower  world  ?  Or  because  his  ambassadors  are 
here  on  the  ground,  and  see  with  what  a  wicked  and 
rebellious  race  they  have  to  treat,  shall  they  pretend 
to  be  wise  above  what  he  has  written,  by  greatly  re- 
trenching and  circumscribing  his  communications? 
Can  they  teach  their.King  knowledge,  and  learn  him 
wisdom  ?  As  his  understanding  is  infinite,  his  omni- 
science would  certainly  enable  him  to  foreknow 
what  things  would  be  best  to  be  revealed  to  our 
apostate  race,  dead  in  trespasses  and  sins.  Doubt- 
less he  who  gave  existence  to  the  inhabitants  of  the 
earth,  and  who  implanted  in  them  the  various  prin- 
ciples of  their  animal,  intellectu.tl,  and  moral  natures, 
could  determine  what  things  would  be  the  most  fa- 
vourable and  effectual  to  arouse  their  energies,  excite 
their  attention,  and  to  awake  them  to  a  solicitous  in- 
quiry concerning  divine  and  eternal  realities.  And 
some  of  the  varieties  and  glorious  novelties  which 
God  has  not  been  ashamed,  but  pleased  to  have  re- 
corded in  his  holy  word,  have  been  named.  And 
what  an  interesting  variety  would  be  presePited,  were 
they  chosen  as  the  foundation  of  religious  and  pub- 
lick  discourses!  This  is  one  great  and  important 
end  for  which  they  were  revealed  to  man.  They 
are  dispersed  throughout  the  sacred  pages,  and  are 


sERMON    XXIV".  367 

SO  valuable  that  men  should  seek  lor  them  as  for 
hi<Ide!i  treasures.  But  especially  we  may  be  led  to 
see,  that  if  ministers  of  the  gospel  would  hold  forth 
variety  iti  their  publick  discourses  as  a  prominent 
trait,  their  co.iduct  would  be  in  accordance  with  the 
divine  economy  as  manifested  in  the  system  of  reve- 
lation. 

4th.  The  particular  examples  of  holij  men  of  old,  who 
spike  as  th?-i/  were  moved  hy  the  Holy  Ghost ;  of  the  Sav- 
iour and  the  ^i^postles,  and  many  eminently  ivorthy  minis- 
ters of  the  gospel,  may  be  held  up  for  imitation  as  an  en- 
couragement to  a  variety  of  topicks  and  illustrations  in  the 
discharge  of  the  ministerial  office.  The  writings  of 
Moses  are  extensive  not  only  as  historical  records, 
but  they  are  a  rich  fund  from  which  may  be  derived 
abundant  instructions,  relating  to  social,  civil,  and 
religious  lite:  Besides  those  laws  and  reoulations 
which  were  peculiar  to  the  Jewish  nation,  a  great 
variety  of  important  rules  are  laid  down  to  direct  us 
in  the  various  pursuits  of  life,  and  in  the  more  imme- 
diate duties  of  religion.  The  Psalms  of  David  are 
full  of  piety,  and  an  almost  continual  scene  of  devo- 
tion ;  but  how  marvellous  for  their  abundant  variety 
of  interesting  subjects!  The  Proverbs  of  Solomon 
area  continued  series  of  diversified  texts,  relating  to 
worldly  concerns,  to  the  propriety  or  impropriety 
of  human  conduct,  to  moral  principle,  and  to  a  godly 
or  ungodly  life.  Isaiah  and  Jeremiah  abound  with 
beautiful  and  sublime  varieties.  The  Saviour  is  the 
most  interesting  preacher,  both  as  it  respects  tempo- 
^al  concerns  and  Christian  morality,  and  those  more 
solemn  truths  which  immediately  relate  to  eternity. 
Perhaps  some  may  be  ready  to  imagine  the  apostle 
Paul  was  averse  to  a  variety  of  subjects  in  the  preach- 
ing of  the  word,  because  he  declared  to  the  Corin- 
thians, I  determined  not  to  know  any  thing  among 
you,  save  Jesus  Christ  and  him  crucified.  This  ex- 
pression shows  that  the  Apostle  considered  his  great 
work  and  main  business  to  be  the  preaching  of  the  gos- 


3(>8  SERMON   XXi\  . 

pel:  And  that  in  the  expounding  of  the  old  Testament, 
in  his  conversation  and  sermons,  he  aimed  to  prove 
that  Jesus  Christ  was  the  true  Messiah,  who  was  to 
come  and  be  offered  as  a  sacrifice  for  sin.  And  the 
more  effectually  to  accomplish  this  great  object,  he 
avows,  I  have  not  shunned  to  declare  unto  you  the 
whole  counsel  of  God.  By  the  expression,  "  whole 
counsel  of  God,"  is  not  to  be  understood  merely  the 
five  Calvinistical  points ;  but  that  as  he  had  opportu- 
nity, he  unfolded  all  the  great  and  important  doc- 
trines and  duties  of  Christianity  The  writings  of 
this  great  Apostle  of  the  Gentiles,  and  his  avowal,  I 
am  made  all  things  unto  all  men,  that  1  might  by  all 
means  save  some,  may  serve  to  evince  his  variously 
extended  views  in  relation  to  the  subject  now  under 
consideration. 

Now  it  may  be  replied,  That  the  life  of  one  man 
is  far  too  short  to  exhibit  all  the  varied  subjects  of 
some  of  the  sacred  historians,  much  more  to  endeav- 
our to  bring  forward  the  varieties  of  all  of  them. 
Then  as  they  have  opportunity,  let  them  abound 
with  an  interesting  variety,  and  be  imitators  of  those 
whom  God  holds  forth  as  worthy  examples.  In  the 
present  age,  some  imitate  the  goodly  prophetical  and 
apostolical  examples  ;  and  instead  of  having  all  their 
ministerial  instructions  confined  within  a  very  small 
compass,  take  a  wide  range  as  it  respects  their  sub- 
jects and  illustrations.  And  yet  there  is  room  for 
others  to  expatiate  in  the  divine  field,  and  to  collect 
rich  materials  to  add  to  their  treasure.  How  much 
of  it  is  still  uncultivated  ;  but  which  will  unquestion- 
ably be  improved  as  a  foundation  for  religious  dis- 
courses and  a  means  of  accomplishing  the  various 
ends  of  the  ministerial  office.  Then  let  us,  my 
brethren,  be  encouraged  to  hold  forth  an  iiiteresting 
variety  as  a  prominent  trait  in  our  religious  dis- 
courses, as  we  are  presented  with  many  manly,  gloi> 
ous,  and  godlike  examples. 

5th.  An  extensive  variety  in  publick  discourses,  is 


SKIIMON  XXIV.  369 

the  method  best  calculated  to  repress  vice  ajid  pro- 
mote virtue.  One  important  object  in  the  topicks 
and  discussions  from  the  pulpit,  is  the  present  good 
of  community.  The  temporal  welfare  of  individu- 
als, of  families,  and  society,  demands  the  attention 
of  Zion's  watchmen ;  for  a  proper  management  of 
worldly  concerns  and  the  morals  of  a  people,  are  in- 
timately connected  with  the  important  duties  and 
interest  of  the  gospel.  Hence,  vice  in  all  its  defor- 
mities and  destructive  tendencies,  must  be  depic- 
tured ;  and  the  beauties  and  beneficial  results  of 
virtue,  strikingly  delineated.  But  in  order  to  this, 
appropriate  discourses  are  highly  important.  And 
a  sermon  on  morality  should  not  be  a  rare  thing,  a. 
phenomenon;  but  a  portion  of  almost  every  discourse 
should  be  of  such  a  nature.  If  a  minister  but  once 
a  year  address  his  people  on  the  subject  of  morals, 
and  that  discourse  be  a  declamatory  moral  harangue, 
they  will  not  be  much  impressed  nor  benefited.  But 
if  his  discourses  be  frequently  interwoven  witli 
Christian  morality,  they  will  believe  him  serious  and 
interested  in  the  truths  he  delivers ;  and  virtue  and 
vice  will  not  be  considered  as  empty  names.  How- 
ever I  very  well  know  that  some  professors  of  religion, 
ajid  even  deacons  in  the  church, imagine  that  sermons 
on  morality  are  almost  useless,  if  not  detrimental  to 
the  cause  of  religion.  Their  souls  are  pained,  and 
they  hang  down  their  heads  ^vhenever  they  hear  a 
text  named  of  a  moral  nature.  But  let  us  query  : 
How  can  they  read  their  Bibles  without  being  much 
grieved  at  heart  .'^  How  can  the  multiplicity  of  moral 
texts  be  but  grating  to  their  feelings  ?  Can  they  not 
discern  them  ?  Then  they  must  have  exerted  all  their 
moral  faculties  to  have  shut  their  eyes.  But  what 
would  such  have  ?  Truly,  if  the  sermons  of  their 
minister  accord  with  their  views,  they  must  be  all 
comprised  in  a  small  rotine  of  fundamental  and  doc- 
trinal points ;  and  an  additional  one  containing  their 
whole  Calvinistical  creed,  as  the  climax  of  their  di- 

47 


370  SERMON    XXIV. 

\'inity.  If  such  have  indeed  tasted  the  delights  of 
renewing  grace  and  redeeming  love,  how  much  is 
it  to  he  lamented  that  they  have  not  their  hearts  en- 
larged! From  a  false  zeal  of  contending  for  the 
fundamentals  of  religion  and  of  being  pillars  in  the 
church,  they  may  render  themselves  a  burden  to 
their  brethren  and  stumbling  blocks  to  the  world. 

What  a  contrast  in  the  views,  preaching,  and  life 
of  the  Saviour,  that  great  and  divine  teacher  of  moral- 
ity. He  not  only  delivered  the  most  weighty  messa- 
ges relating  to  eterrnal  realities,  but  he  inculcated 
all  the  moral  virtues  and  went  about  doing  good ; 
granting  healing  to  the  sick,  hearing  to  the  deaf,  sight 
to  the  blind,  and  administenng  to  the  temporal  wants 
of  men.  And  did  the  divine  Redeemer,  whose  great 
object  was  to  be  the  physician  of  souls,  do  well  to 
become  the  physician  of  the  body,  and  to  discover 
a  lively  interest  for  the  present  well-being  of  man  ? 
Then  let  not  his  ministers  think  they  demean  them- 
selves to  copy  his  worthy  and  glorious  example. 
Shall  objects  of  pity  and  charity  have  no  claim  to 
their  addresses  and  pleas  from  the  pulpit  ?  Are  there 
no  afflicted  suffering  widows,  w^iose  hearts  the  irre- 
gularities of  a  husband  have  broken?  No  half  fam- 
ished orphans  whom  the  indolence,  intemperance,  or 
excesses  of  a  father  have  reduced  to  want  ?  Surely 
society  burdened  with  manifold  evils,  cries  aloud  for 
help  from  the  discourses  of  the  minister  in  the  pulpit, 
and  in  his  volume  of  sermons.  Then  let  the  varied 
topicks  of  Christian  morality  have  their  due  weight 
and  share  in  the  publick  discharge  of  the  ministerial 
office. 

6th.  If  ministers  of  the  gospel  bring  forth  an  interest- 
iag  variety  in  their  religious  instructions,  they  will  do  much 
for  the  promotion  of  useful  hioivkdge  among  the  people  of 
their  charge^  and  for  building  up  the  church  in  the  most 
holy  faith.  An  ingenious  and  intelligent  minister  has 
it  in  his  power  greatly  to  enlighten  the  congregation, 
over  which  he  may  be  appointed  a  pastor.      And  if 


sERMo;^  XXIV.  37i 

his  subjects  be  wisely  chosen,  they  will  be  ot"  such  a 
nature  and  variety  as  will  tend  to  enlarge  the  views 
oi^  his  hearers,  to  excite  a  spirit  of  inquiry,  and   to 
instruct  them  in  many  useful  and  important  truths. 
Moreover,  piety  will  be  encouraged  and  promoted  ; 
for  believers  must  grow  in  knowledge  in  order  to  their 
growth  in  grace.      Thus  an  enlightened  and  faithful 
minister  will  be  a  burning  and   shining  light  in  the 
midst  of  his  people,  who,  from  his  extended   views, 
will  be  enabled  to  take  an  extensive  survey  of  the 
kingdom  of  God.       And  the  man  who  connects  the 
different  departments  of   knowledge,  and   the  dis- 
coveries  of  science    with   his    prospects   of  God's 
universal  dominions  and  government,  can  with  his 
mental  eye,  traverse  the  different  regions  of  the  earth, 
and  penetrate  into  the  most  distant  and  retired  reces- 
ses where  human  beings  have  their  residence.     He 
can   contemplate  and  adore  the  conduct  of  divine 
sovereignty,  in  leaving  so   many   nations   to  grope 
amidst  the  darkness  of  heathen  idolatry;  can  trace 
the  beams  of  the  Sun  of  Righteousness,  as  they  grad- 
ually arise  to  illumine  the   benighted  tribes  of  men ; 
can  realize  in  some  measure,  the  glorious  and  happy 
scenes  which  will  be  displayed  in  the  future  ages  of 
time,  when  the  kingdoms  of  this  world  shall  become 
the  kingdom  of  our  Lord  and  his  Christ;  and  when 
the  everlasting  gospel  shall  be  pubhshed,  and    its 
blessings  distributed  among  all  vvho  dwell  upon  the 
face  of  the  earth.      With  his  mental  sight  he  can 
view   the    planetary   worlds,  and   survey  far   more 
spacious  globes  than   ours;   peopled  with  a  higher 
order  of  intelligences,  arranged  and  superintended 
by  the  same  almighty  Sovereign,  who  doth  according 
to  his  will  among  the  inhabitants  of  the  earth.     VYitli 
enlarged   views  he    exclaims.    Who   can    utter   the 
mighty  acts  of  the  Lord  ?  who  can  show  forth  all  his 
praise  ?     A  gospel  minister,  who  bringeth  forth  from 
his  treasure  things  new  and  old,  renders  his  people 
highly   exalted  in  point  of  privilege  ;  for  they  have 


f71f  SERMON  XXIV; 

:m  important  aid  in  acquiring  new  and  jnterestinii 
ideas,  and  in  enlarging  their  views  of  the  works  ot  cre- 
ation, providence,  and  redemption.  But  how  different 
the  prospects  oi"  those  who  have  a  religious  teacher. 
that  is  confined  to  a  narrow  circle  in  his  pubhck  dis- 
courses. Sameness  must  be  a  pecuhar  trait  in  hit 
instructions;  and  with  a  few  exceptions,  the  people 
of  his  charge  will  have  contracted  and  illiberal  views. 
Whilst  thej  make  but  little  progress  in  divine  or 
useful  knowdedge,  they  will  verity  the  saying,  Like 
priest,  like  people.  And  indeed  how  strangely  ig- 
norant are  the  majo''ity  of  some  congregations  re- 
specting the  various  doctrines  and  duties  of  Chris- 
tianity, and  other  important  and  interesting  truths 
closely  connected  with  them.  The  range  of  subjects 
to  which  the  minds  of  some  professing  Christians 
seem  to  be  contincd,  may  be  comprised  within  the 
limits  of  five  or  six  chapters  of  the  New  Testament. 
And  how  very  narrow  and  limited  are  their  ideas  re- 
specting the  universal  kingdom  of  Jehovah,  and  the 
range  of  his  operations  !  The  views  of  some  indi- 
viduals are  contincd  chielly  within  the  limits  of  their 
own  parish;  or  at  fartherest,  extend  only  to  the  sen- 
sible horizon,  which  forms  the  boundary  of  their 
flight.  Within  this  narrow  circle,  all  their  ideas  of 
God,  of  religion,  and  of  the  relations  of  intelligent 
beings  to  each  other,arechiefly  circumscribed.  What 
may  be  the  nature  of  the  vast  assemblage  of  shining 
points  which  adorn  the  canopy  of  their  habitation, 
and  the  ends  they  are  destined  to  accomplish  in  the 
plan  of  the  Creator's  operations,  they  consider  as  no 
part  of  their  province  to  inquire.  There  is  a  cer- 
tain narrowness  of  view  and  principle  of  selfish- 
ness that  pervade  the  minds  of  many  professors  of 
religion,  which  lead  them  to  conclude  tliat  if  they 
can  but  secure  their  own  personal  salvation,  they 
need  give  themselves  no  trouble  about  the  glory  and 
extent  of  the  kingdom  of  the  Most  High.  What  need 
we  care,  say  they,  about  nations  in  the  far   distant 


SERMON    XXI v.  37'A 

parts  ol  the  world,  and  about  the  divine  works  in  the 
planets  and  stars  ;  our  business  is  to  attend  to  the 
spiritual  interests  of  our  souls.  But  such  persons 
seem  not  fully  to  understand  in  what  salvation  really 
consists,  and  what  is  conducive  to  their  spiritual 
growth,  nor  to  appreciate  those  tempers  and  habits 
which  will  quahty  them  for  the  enjoyment  of  eternal 
life.  It  forms  but  a  very  slender  evidence  of  their 
being  the  children  of  God,  if  they  wish  to  rest  satis- 
fied with  the  most  scanty  and  vague  conceptions  of 
his  works;  and  if  they  do  not  ardently  aspire  alter  a 
more  enlarged  view  of  the  greatness  and  glory  of  his 
empire,  and  of  whatever  may  tend  to  expand  their 
conceptions  of  the  inheritance  of  saints  in  light. 

But  how  great  the  influence  of  a  gospel  minister 
over  the  minds  of  the  generality  of  his  hearers, 
either  to  render  contracted  or  to  enlarge  their  views ; 
to  render  them  bigots,  or  to  cause  them  to  abound  in 
all  Christian  and  useful  knowledge.  If  the  pastor 
feed  his  flock  from  all  that  richness  of  provision 
which  the  great  Shepherd,  in  his  abundant  fulness 
has  provided,  instead  of  having  leanness  sent  into 
their  souls,  they  will  enjoy  a  feast  of  fat  things. 
Each  one  will  have  his  portion  of  meat  in  due  season; 
while  the  whole  will  be  edified  and  sanctified.  Then 
what  encouragement  for  ministers  of  the  gospel  to 
hold  forth  variety  as  a  prominent  trait  in  their  pub- 
lick  discourses. 

7th.  The  beneficial  influence  on  the  minds  of 
young  people,  should  be  viewed  as  an  encourage- 
ment and  powerful  excitem.ent  for  the  bringing  forth 
of  things  new  and  old,  in  the  religious  instructions 
from  the  pulpit.  If  an  extensive  variety  of  topicks 
should  be  introduced  into  the  publick  discourses  of 
the  sanctuary,  by  connecting  the  manifestations  of 
Deity  in  the  system  of  nature,  and  the  discoveries 
of  science  with  the  objects  of  religion,  it  would 
have  a  tendency  to  allure  the  attention  of  the  young 
to  religious  subjects,  and  to  afford  mental  entertain- 


374  SEUMON    XXIV. 

ment  and  moral  instruction  to  intelligent  minds  oi 
every  description.     And  certainly  every  wise  and 
well  instructed  scribe  must  feel  a  lively  interest  in  so 
gaining  their  attention, as  to  excite  them  to  an  inquiry 
of  the  great  things  of  the  kingdom.     Are  youth  the 
peculiar  hope  and  encouragement  of  a  minister's 
usefulness  ?    Then  they  certainly  claim  a  particular 
regard  in  the  choice  of  his  subjects  and  illustrations. 
But  variety   and  novelty  are   highly  favourable  to 
attract  the  notice  and  impress  the  minds  of  the  rising 
generation.     Are  young  persons  generally  fond  of 
reading  novels  ?  And  are  they  much  in  quest  of  new 
things  ?     Then  let  singular  texts  and  subjects  be  oc- 
casionally chosen  and  elucidated  ;  that  they  may  be 
led   to  a  perusal  of  the  holy  scriptures  in  view  of 
the  marvellous  things  therein  recorded.     Doubtless 
if  a  suitable  portion  of  the  manifold  varieties,  sin- 
gular events,  and  wonderful  phenomena  of  divine 
revelation  should  be  judiciously  illustrated  from  the 
pulpit,  many  young  people,  from  a  laudable  curiosity, 
would  be  incited  to  hear  the  word  preached  with 
readiness,  and   would    eagerly   peruse    the   sacred 
volume  for  entertainment  and  instruction.     Does  the 
Bible  abound   with  such  a  variety  of  novelties  and 
divine  wonders  only  to  be  read,  and  not  to  be  the 
theme  of  gospel  heralds  ?  Do  not  the  age,  the  active 
principles,  and    dearest  interest    of    children  and 
youth,  in  a  special  manner  require  that  they  derive 
a  due  portion  of  food  from  such  nutritive  provision? 
I  am  well  aware  that  some  may  be  ready  to  reply , 
Young  people  are  so  thoughtless  concerning  reli- 
gious subjects,  and  so  bent  on  the  vanities  of  youth, 
that  they  should  be  addressed  with  subjects  of  the 
most  pungent  and  alarming  nature.     But  is  it  not  a 
fact  that  the  generality  of  youth  do  frequently  have 
their  minds  much  exercised  about   the  concerns  ot 
their  souls  ?    Moreover,  does  not  a  continued  series 
of  doctrinal  and  territying  subjects  serve  to  impress 
on  their  thoughts  that  the  duties  and  essence  of  reli- 


SERMON    XXIV.  375 

gion  are  very  much  of  a  gloomy  and  disconsolate 
nature  ?  Then  may  they  not  only  hear  discourses  of 
the  most  solemn  import,  and  observations  of  a  very 
striking  nature,  but  let  the  varied  peculiarities  and 
beauties  of  the  gospel  be  delineated  ;  that  Chris- 
tianity be  not  presented  to  their  youthful  and  tender 
minds  in  a  forbidding  aspect,  but  in  its  most  attrac- 
tive charms  and  lovely  forms.  Would  a  minister  of 
the  gospel  be  influential  and  useful  among  this  im- 
portant class  of  his  hearers,  let  his  conversation  and 
sermons  evince  his  respect  for  them,  and  manifest 
his  solicitations  for  their  present  and  future  well- 
being.  Let  them  not  only  be  affectionately  reproved 
and  warned,  but  let  them  be  encouraged,  animated 
and  drawn  by  all  the  varied  motives  and  excitements 
which  can  be  derived  from  the  volume  of  divine 
truth.  Their  youthful  days  and  vigour  of  life,  their 
golden  period  of  existence,  plead  for  an  interesting 
variety  in  the  instructions  of  their  pastor. 

8th.  In  order  to  enlarge  congregations  and  build 
up  society,  it  is  highly  important  that  ministers  of  the 
gospel  hold  forth  variety  as  a  prominent  trait  in  their 
publick  discourses.  The  beneficial  effects  resulting 
to  Christian  society  and  to  community  from  an  ex- 
tensive range  of  subjects  well  chosen,  and  from  a 
variety  of  apt  illustrations,  are  numerous :  and  that 
of  the  satisfaction  and  enlargement  of  the  people  of 
a  minister's  charge,  is  of  great  consequence.  There 
are  the  learned  and  the  unlearned,  the  diligent  in- 
quirer after  truth  and  the  slothlul,  the  moral  and  the 
immoral,  within  the  limits  of  almost  every  parish; 
and  there  is  a  rich  plenitude  in  the  divine  word,  from 
which  something  may  be  brought  forth  appropriate 
to  their  diversified  taste  and  circumstances.  And 
in  scattered  and  broken  societies,  how  essential  that 
the  instructions  of  the  sanctuary  have  an  interesting- 
variety;  that  the  people  be  built  up,  and  not  broken 
down!  But  how  often,  and  indeed  how  justly  is  the 
complaint  made,  that  there  is  a  great  sameness  in 


376  SERMON  XXIV. 

the  topicks  and  discussions  of  the  pulpit !  How  many 
in  the  ministry  have  all  their  subjects  comprised 
within  a  very  small  circle,  and  their  illustrations 
quite  limited !  And,  on  the  same  account,  compara- 
tively few  enter  the  threshold  .of  the  sanctuary : 
hence,  ministerial  usefulness  is  greatly  restricted. 
What  next  ?  The  feeble  church  is  deprived  of  their 
pastor.  It  is  doubtless  true,  that  in  many  places, 
different  sects  and  indifference  to  a  preached  gospel, 
cause  societies  to  be  in  a  divided  and  broken  state. 
Moreover,  it  is  equally  true  that  in  many  places 
where  few  assemble  together  on  the  Lord's  day, 
respectable  congregations  might  be  collected  by  a 
scribe  who  would  hold  forth  variety  as  a  prominent 
trait  in  his  publick  discourses.  It  is  a  matter  of  fact, 
that  a  certain  number  of  texts  and  topicks  are  so 
frequently  introduced  by  ministers  of  the  gospel, 
that  when  one  of  them  is  named,  no  small  part  of  the 
congregation  wish  themselves  home,  or  else  invite 
bleep.  Then  let  new  texts  and  new  subjects  be  in- 
troduced, as  often  as  those  that  are  old ;  and  this 
variety  will  prove  a  remedy  for  such  lamentable  ef- 
fects. Let  ministers  generally  select  some  of  the 
varied  and  interesting  texts  which  have  not  yet  been 
discussed  in  the  sanctuary;  and  the  expressions, 
"  singularity  and  curious  minded,"  will  not  fall  from 
the  tongues  of  the  illiberal  and  illiterate.  Since 
God,  in  the  course  of  his  Providence,  has  disclosed 
to  the  present  age  a  far  more  expansive  view  of  the 
glory  of  his  kingdom  than  former  ages  could  obtain, 
for  the  purpose  of  illustrating  the  revelations  of  his 
word,  shall  not  proportionate  advances,  and  suitable 
improvements  be  attempted  ^  Who  will  dare  assert, 
that  the  scribe  who  has  access  by  his  studious  efforts, 
to  contemplate  this  wondrous  scene  and  its  rising 
grandeur,  and  yet  withholds  from  communicating  to 
the  people  the  increasing  displays  of  the  divine  glory, 
does  not  thereby  hazard  the  divine  displeasure  ^  In 
relation  to  this  point,  and  the  present  particular,  the 


SERMON  XXIV.  377 

following  passage  deserves  a  serious  consideration. 
Because  they  regard  not  the  works  of  the  Lord,  nor 
the  operations  of  his  hands,  he  shall  destroy  them, 
and  not  build  them  up.  For  a  minister  to  be  exten- 
sively useful  in  his  preaching,  it  is  not  only  necessary 
that  the  people  of  God  hear  him,  but  that  many  of 
the  impenitent  attend  his  publick  ministrations.  And 
unless  this  be  accomplished,  one  great  end  of  his 
ministry  is.  frustrated.  The  text  suggests  a  method 
of  accomplishment.  Moreover,  the  situation  and 
circumstances  of  hundreds  of  congregations  and  fee- 
ble churclies  in  our  own  highly  favoured  land,  plead, 
though  with  a  disconsolate  tone,  yet  most  patheti- 
cally, for  a  minister  who  will  hold  forth  variety  as  a 
prominent  trait  in  his  publick  discourses. 

9th.  The  promotion  of  the  declarative  glory  of 
God.  demands  that  ministers  of  the  gospel  publish  to 
mankind  things  new  as  well  as  old,  in  their  delivering 
his  messages.  In  the  works  of  creation,  providence, 
and  redcHiiption,  the  Lord  has  been  pleased  gradu- 
ally to  unfold  his  perfections  and  his  great  and  glo- 
rious designs.  And  the  advancement  of  his  wonder- 
ful works  towards  their  higheet  perfection,  is  an 
increasing  display  of  the  divine  glory,  as  it  respects 
the  views  of  created  intelligences.  And  although 
the  material  creation  wonderfully  displays  the  glory 
of  God,  yet  its  brightest  manifestations  are  exhibited 
in  his  moral  kingdom.  Whatever  tends  to  a  more 
enlarged  display  of  the  wonderful  works  and  ways 
of  God,  tends  to  the  furtherance  of  this  great  and 
glorious  end  :  hence,  angels  and  men  are  instrumen- 
tal in  promoting  the  work.  And  the  Lord  is  pleased 
to  see  his  gospel  heralds  take  a  wide  range  in  their 
survey  of  his  empire,  and  to  proclaim  his  manifold 
works,  and  his  varied  mighty  acts  to  all  his  subjects.  If 
they  attain  but  a  scanty  view  of  his  doings  and  re- 
hearse a  contracted  portion  of  his  ways,  they  eclipse 
the  glory  of  his  great  name.  But  if  they  expatiate 
in  the  various  territories  of  his  vast  dominions,  and 

48 


378  SERMON    XXIV. 

with  their  enlarged  vieAvs,  promulge  their  newly  dis- 
covered wonders,  they  are  the  honoured  agents  of 
promoting  the  declarative  glory  of  God. 

Thepresent  age  is  wonderful  for  irnprovem'ents  inthe 
various  arts  and  sciences,  and  glorious  in  relation  to 
the  advances  and  honour  of  the  intellectual  world. 
Hovv  do  interesting  and  useful  inventions  abound  ! 
How  varied  the  works  of  man  which  are  wonderful 
to  behold  !  And  would  not  the  Lord  be  delighted  to 
liave  the  remaining  hidden  glories  of  his  holy  word 
discovered  and  brought  forth  to  the  view  of  the  sons 
of  men  ?  Surely  his  name  would  be  magnilied  among 
the   people,  if  their  admiration  should  be  duly  ex- 
cited by  the  exhibition  of  new  and  divine  things;  and 
by  beholding  the  manifold  and  increasing  wonders 
of  his  kingdom  upon  earth.     Will  the  whole  world 
be  peopled   before  the  end  of  time  .-^    And  will  not 
the  whole  volume  of  divine  revelation  be  preached 
before  that    period  ?     Doubtless    every  interesting- 
text  in  the  sacred  scriptures  will   be  selected  as  a 
foundation  for  religious  instruction  in  the  house  of 
God,  before  the  archangel  shall  proclaim,  That  time 
shall  be  no  longer.   r:Then  why  should  not  the  am- 
bassadors of  God  noAv  aspire  to  give  glory  to  him,  by 
bringing  forth  new  texts,  manifold  subjects,  and  va- 
riously improved  exhibitions  of  divine  truth?  There 
are  thousands  of  interesting  and   admirable  propo- 
sitions   contained    within  the  pages  of    the  divine 
canon  which  are  yet  to  be  the  themes  of  benevolent 
invention,  of  new  ideas,  and  of  newly  modified  illus- 
trations to  the  ministers  of  the  gospel.     Much  of  the 
holy   scriptures  is  yet  to  be  more   thoroughly   ex- 
plored and  more  fully  utidcrstood,  besides  the  pro- 
phetical parts.  And  must  it  not  be  for  the  declarative 
glory  of  God  ?    Must  it  not  be  pleasing  in  his  sight 
to  behold   the  expositors  of  his  holy  word,  humbly 
but  zealously  engaged  to  unfold  more  and  more  of 
its  glorious  contents  ?    Shall  it  yet  be  said.  That  the 
children  of  this  world  are  m  their  generation  wiser 


aERMON    XXiV,  379 

than  the  children  of  light  ?  Does  not  the  declarative 
^lory  of  God,  demand  of  the  present  age  that  the 
investigations  and  discoveries  of  the  manifold  won- 
Jers  of  his  kingdom,  should  equal  the  inventions 
and  improvements  of  the  political  and  intellectual 
world  ? 

10th.  The  immortal  interest  of  a  vast  number  of 
human  beings  may  serve  to  show  how  important  it 
is  that  ministers  of  the  oospel  should  hold  forth 
variety  as  a  prominent  trait  in  their  publick  dis- 
courses. The  great  end  of  divirje  revelation  and 
the  preaching  of  the  word  as  it  relates  to  man,  is  his 
eternal  salvation.  Hence  a  most  important  inquiry 
naturally  arises,  How  should  the  word  be  preached 
so  as  to  be  instrumental  in  saving  the  greatest  num- 
ber of  human  beings  }  But  the  various  particulars 
which  have  been  adduced  in  this  discourse,  do  tend 
to  make  it  evident  that  an  extensive  and  interesting 
variety  of  religious  subjects  would  have  the  most  fa- 
vourable tendency  to  promote  the  immortal  interest 
of  man. 

It  may  be  replied,  some  ministers  who  have  not 
been  noted  for  an  extensive  scope  and  variety  of 
discourses,  have  been  instrumental  in  winning  souls 
to  Christ.  Grant  it.  But,  if  an  interesting  and  ex- 
tensive variety  of  subjects  had  been  held  forth  as  a 
prominent  trait  in  their  publick  instructions,  it  is 
higldy  probable  that  their  congregations  would  have 
been  greatly  enlarged,  and  more  souls  converted 
under  their  ministry. 

Again  :  It  may  be  remarked,  That  some  ministers 
of  eminent  talents,  and  whose  sermons  have  been 
peculiar  ibr  variety,  have  had  but  little  success  as  to 
any  apparently  saving  effects  from  their  labours. 
Let  me  answer.  Their  discourses  may  have  had  a 
general  deficiency  of  striking,  evangehcal,  and  most 
important  truths;  or  they  may  have  been  deficient 
as  it  respects  a  life  of  prayer  and  devotedness  to 
God. 


380  SERMON  XXi^4 

An  instance  of  any  salutary  effect  from  an  excite^ 
ment  ot"  curiosity,  may  be  demanded.  Zaccheus, 
from  a  laudable  curiosity  to  see  the  Saviour,  ascended 
a  sycamore  tree,  and  the  same  day  salA  ation  came  to 
his  house.  And  the  relation  of  christian  experience, 
in  thousands  of  instances,  attest  similar  glorious  re- 
sults. 

One  important  desio;n  of  revelation  was  to  be  an 
exposition  of  the  manifold  works  of  God,  exhibited 
in  creation  and  providence ;  to  explain  their  nature, 
and  to  show  to  man  the  aj^ency,  purposes,  wisdom, 
and  goodness  of  the  supreme  Being,  in  their  forma- 
tion and-  government.  Thus  explained  and  thus 
illuminated,  they  become  means  of  knowledge  very 
extensive  and  eminently  useful.  Hence,  in  those 
places  where  the  manifold  doctrines,  duties,  and 
truths  of  divine  revelation  have  been  most  extensively 
and  strikingly  exhihited  to  the  minds  of  men,  there 
has  the  greatest  number  of  souls  been  savingly  con- 
verted as  witnesses  of  the  marvellous  grace  of  God 
in  the  glorious  effects  of  an  interesting  variety  in  the 
preaching  of  the  word.  If  divines  of  the  present  day 
should  only  follow  the  footsteps  of  those  who  have 
gone  before  them,  their  sermons  would  tend  to  con- 
found rather  than  to  convert  their  people.  The  in- 
terest of  Zion,  and  the  salvation  of  multitudes  of  our 
fallen  race,  call  loudly  upon  them  to  bring  forth  from 
their  treasure  a  variety  of  things  new  and  old,  pro- 
portionate to  the  rising  wonders  and  additional  glo- 
ries of  the  present  age. 

By  a  continued  repetition  of  a  certain  series  of 
subjects  on  a  few  points  of  divinity,  instead  of  the 
being  of  an  occasion  of  additional  joy  to  the  angels 
of  heaven  in  view  of  the  conversion  of  sinners,  there 
would  be  ground  for  seraphs  to  weep.  If  ministers 
of  the  gospel  do  not  search  for  varied  and  interest- 
ing truths  new  and  old  as  for  hid  treasures,  and  bring 
them  forth  to  the  view  of  their  hearers,  must  they 
J^ot  be  unfaithful,  and  guilty  of  the  blood  of  souls  ? 


rjERMON  XXIV.  381 

Surely  the  perishing  condition  of  impenitent  sinners, 
the  bleeding  cause  of  the  Redeemer,  the  prosperity 
of  Zion,  and  the  immortal  interest  of  a  vast  number 
of  human  beings,  may  serve  to  show  how  important 
it  is  that  ministers  of  the  gospel  should  hold  forth 
variety  as  a  prominent  trait  in  their  publick  dis- 
courses. 

INFERENCES. 

1st.  We  may  see  that  it  is  highly  important  for 
ministers  of  the  gospel  to  pay  particular  attention 
to  their  style  in  their  publick  discourses.  As  they 
generally  have  great  variety  of  hearers,  it  should  be 
plain,  easy  to  be  understood  by  common  capacities; 
and  it  should  be  elegant,  so  as  to  interest  the  most 
refined  mind.  To  have  one  part  of  the  congregation 
leave  the  house  of  God,  complaining  of  the  obscm-i- 
ty  and  bombast  of  a  discourse;  and  the  other  part,  of 
its  vulgarity  and  ungrammatical  sentences,is  a  melan- 
choly circumstance.  Or  to  have  a  people  extol  an 
abundance  of  flowery  expressions  in  a  sermon,  of  a 
continued  series  of  tropes,  figures,  and  metaphors,  is 
an  effect  equally  lamentable.  Hence,  words  should 
be  acceptable  and  style  interesting,  in  that  manner 
which  is  the  best  calculated  to  draw  the  attention  of 
hearers  to  the  subject  for  instruction,  and  impress 
their  minds  with  a  sense  of  the  important  truths  de- 
livered. The  great  object  of  a  minister  of  the 
gospel  should  be,  so  to  please  his  hearers  with  lan- 
guage as  most  effectually  to  excite  in  them  a  lively 
and  deep  interest  in  his  discourse.  And  the  chief 
end  of  an  interesting  variety  of  words  and  sentences, 
should  be  the  same  as  that  of  an  interesting  variety 
of  subjects;  viz.  the  promotion  of  the  great  and 
important  objects  of  divine  revelation.  Moreover, 
as  it  is  by  words  that  thoughts  and  sentiments  are 
conveyed  to  the  understanding  and  conscience,  so 
these  should  be  aptly  chosen  that  they  may  commu- 
nicate the  particular  ideas  and  truths  designed.     It 


382  SERMON  XXIV, 

is  laudable  for  ministers  of  the  gospel  to  bestow 
pains  to  find  out  words  agreeable  to  the  minds  of 
their  hearers,  provided  they  be  suited  to  convey 
divine  truths  in  the  plainest  and  most  convincing 
manner.  They  are  honourably  employed,  if  ihey 
copy  the  example  of  the  wise  and  royal  preacher, 
by  seeking  out  acceptable  words,  even  those  of  up- 
rightness and  truth,  set  forth  in  the  most  forcible  and 
persuasive  arguments  in  order  to  lead  men  to  a 
k  jowledge  of  the  truth  as  it  is  ifi  Jesus.  If,  indeed, 
divine  truths  be  exhi:)ite  I  in  suitable  language,  with 
variety  and  in  their  purity,  tliey  will  prove  a  source 
of  peace,  comfort,  aiid  consolation  lo  saints;  but  of 
disquiet,  terrour,  and  remorse  to  sinners.  Hence, 
says  the  apostle  Paul  in  his  epistle  to  ihe  Hebrews, 
The  word  of  God  is  quick  and  powerful,  and  sharper 
than  any  two  edged  sword,  piercing  even  to  the  divi- 
ding asunder  of  soul  and  spirit,  and  of  the  joir.'ts  and 
marrow;  and  is  a  discerner  of  the  thoughts  and  inteijts 
of  the  heart.  Thus  when  the  preaching  of  a  mims- 
ter  is  not  with  enticing  words  of  man's  wisdom,  but 
in  demonstration  of  the  Spirit  and  of  power,  it  be- 
comes a  divine  sword  with  two  sharp  edges,  pene- 
trating where  no  other  sword  can  reach;  for  it  lays 
open  to  the  view  of  men  their  secret  thoughts  and 
intentions,  even  their  most  hidden  purposes,  and  sins 
long  forgotten,  as  naked  and  open  to  the  eyes  of  him 
with  whoai  they  have  to  do.  Moreover,  the  most 
solemn  and  glorious  realities  of  eternity  may  be  dis- 
cussed in  a  manner  so  indefinite,  and  with  a  style  so 
languid  as  not  to  interest  the  attention  either  of  saints 
or  sinners.  But  let  the  same  divine  truths  be  exhib- 
ited with  striking  words  and  energy  of  expression, 
some  will  fill  the  souls  of  believers  with  extatick  joy 
in  view  of  the  unspeakable  glories  of  heaven,  and 
others  would  pierce  the  conscience  and  heart  oi  the 
impenitent,  forcing  convictions  and  alarms  upon  the 
most  haughty  and  obstinate,  and  presenti.  g  a  hell 
with  devouring  flames  near  to  their  view.  How  great 


SERMON  XXIV.  383 

the  power  of  language,  and  how  highly  important  for 
ministers  of  the  gospel  to  pxy  particular  attention  to 
their  style  ia  their  puhlick  discourses  ! 

2d.  VVe  m  ly  see  that  it  is  highly  important  for 
ministers  of  the  gospel,  to  attain  an  interesting  man- 
ner in  the  delivery  of  their  puhlick  discourses.  Elo- 
quence in  the  proclaiming  of  the  glorious  truths  and 
narrations  of  the  word  of  God,  is  highly  favourable 
to  the  pro  notion  of  the  same  great  and  desirable 
ends,  as  a  good  style  and  an  interesting  variety  of 
subjects.  Indeed,  without  an  engaging  or  interesting 
delivery,  the  most  i:igenious  and  striking  discourses 
generally  m  ike  but  httle  impression.  How  many 
thousaiids  of  excellent  sermons  have  served  only  to 
lull  one  part  of  the  congregation  to  sleep,  and  to 
render  stupid  those  that  were  awake ;  because  they 
were  delivered  in  an  enervate  and  monotonous  man- 
ner !  But  if  a  speaker  be  eloquent,  though  his 
discourse  have  no  peculiar  merit,  he  commands  at- 
tention; acid  his  illustrations  commend  themselves 
with  weight  to  the  minds  of  his  hearers.  And  the 
talent  of  oratory  is  not  merely  to  excite  the  passions ; 
but  to  convey  light  to  the  understanding,  to  pene- 
trate the  conscience,  and  ajETect  the  heart.  Though 
mankind  may  feel  indifferent,  and  have  their  thoughts 
roving  to  the  ends  of  the  earth,  when  an  ordinary 
speaker  addresses  them  with  the  most  heavenly  and 
divine  messages;  yet,  who  is  not  interested,  who 
is  not  eagerly  drawn  to  the  subject,  when  rhetorical 
sou;)ds  vibrate  on  the  ear?  Shall  it  be  deemed 
highly  necessary  for  lawyers  and  statesmen  to  be  elo- 
quent men.'*  Surely  it  is  as  much  more  important  for 
ministers  of  the  gospel  to  be  eloquetit,  as  the  well 
being  of  man  for  eternity-  is  more  important  than  his 
well  being  for  time.  And  does  not  the  present  age, 
in  a  specid  m  inner,  demand  of  them  much  attention 
to  rhetorick  ?  The  number  of  orators  among  other 
professions,   the   advancement   of  the   Redeemer's 


384  SERMON  XXIV. 

kingdom,  the  glorious  prospects  of  saints  and  dread- 
ful prospects  of  sinners,  should  urge  ministers  of  the 
gospel  and  students  of  divinity,  with  unwearied  ex- 
ertions to  improve  their  voice,  and  attain  an  inte- 
resting manner  in  the  delivery  of  their  publick  dis- 
courses. If  a  man  be  eloquent,  he  has  the  power  of 
being  extensively  useful;  for  he  will  collect,  or  obtain 
a  large  congregation,  and  have  opportunity  of  preach- 
ing to  many  saints  and  sinners.  Moreover,  it  is  a 
fact  that  many  worthy  ministers  in  these  United 
States,  have  but  a  few  attend  their  ministry,  and 
scarcely  receive  a  scanty  support;  because  they 
have  not  the  gift  of  an  interesting  deHvery  in  the 
pulpit.  How  many  more  respectable  congregations 
might  soon  be  collected,  and  ministers  comfortably 
and  promisingly  settled,  if  there  were  a  supply  of 
those  who  are  truly  eloquent.  But  the  days  of  youth 
are  far  the  most  favourable  for  acquiring  the  talent 
of  a  natural  and  interesting  delivery  of  a  discourse  ; 
and  if  young  men  who  hope  to  become  ministers  of 
the  gospel,  do  not  zealously  and  perseveringly  im- 
prove this  golden  period  with  a  view  to  this  very  im- 
portant attainment,  they  will  have  lasting  and  painful 
reo^ret  and  repentance  for  their  presumptuous  and 
criminal  negligence.  If  a  most  impressive,  most  an- 
imating, or  most  alarming  sermon  be  delivered 
without  an  easy  and  interesting  address,  eternal  re- 
alities are  made  to  appear  at  a  great  distance  :  But 
if  divine  truths  be  gracefully  and  forcibly  exhibited, 
a  holy  God,  a  heaven  and  hell  seem  near  at  hand. 
How  oreat  the  effect  of  ministerial  eloquence  to 
make  men  believe  and  realize  the  varied  and  inte- 
restino-  truths  of  divine  revelation  !  And  what  minis- 
ter of^the  gospel,  that  prays  for  eminent  usefulness, 
must  not  ardently  pant  for  eloquence.  Thousands  of 
aro-uments  relating  to  this  particular,  begin  to  crowd 
up^n  my  mind  ;  but  I  must  forbear.  Surely  the  few 
thino^ssujTffested  will  serve  to  show  the  encouragement. 


sifcUiMON  xxiv.  3^5 

and  how  highly  important  it  is  for  niMHsteis  oi'  the 
gospel  to  attain  an  interesting  manner  in  the  delivery 
of  their  puhlick  discourses. 

3d.  We  may  see  that  it  is  highly  important  for 
ministers  of  the  gospel  to  be  men  of  prolound  eru- 
dition, and  of  study.  Unless  their  information  be 
extensive,  and  they  give  all  diligence  for  higher  at- 
tainments in  useful  knowledge,  they  will  be  unable  to 
bring  forth  things  new  and  old,  so  as  to  exhibit  an  in- 
teresting variety  as  a  prominent  trait  in  their  publick 
discourses.  It  is  gcnef'ally  granted  that  they  should 
be  men  of  eminent  piety,  wiiose  souls  and  lives  should 
be  devoted  to  the  work  of  the  misjistry ;  but  the 
same  arguments  that  would  show  that  their  Christian 
experience  sliould  be  extensive  and  their  walk  exem- 
plary, would  make  it  evident  that  other  extraordinary 
gifts  and  acquirements  would  be  hiohly  important. 
How  can  a  minister  instruct  and  edify  his  hearers, 
unless  he  shall  have  made  greater  proficiency,  and 
have  superiour  skill  in  those  things  which  do  par- 
ticularly relate  to  his  profession.''  He  should  not 
only  study  to  have  a  conscience  void  of  offence  in 
the  sight  of  God,  but  he  should  be  enabled  to  per- 
form his  ministerial  services  as  one  whose  qualifica- 
tions would  recommend  liim  to  a  people  as  their 
teacher.  In  accordance  with  this  sentiment  the 
apostle  Paul  addresses  Timothy,.  Study  to  show 
thyself  approved  unto  God,  a  workman  that  needeth 
not  to  be  ashamed,  rightly  dividing  the  word  of  truth. 
Thus  Timothy  was  enjoined  studiously  to- endeavour 
to  approve  himself  in  the  sight  of  God  in  his  conduct 
and  ministrations,  and  to  exhibit  himself  by  his 
performances  as  a  skilful  workman,  who  understood 
his  business,  and  who  would  not  be  put  to  shame  by 
having  his  work  examined.  Moreover,  a  large  num- 
ber of  the  inspired  penmen  do  exhibit  indubitable 
evidence  not  only  of  their  being  devoted  to  the 
service  of  the  Most  Hi^h,  but  also  of  their  being 
men,  who  had  acquired  a  rich  fund  of  varied  and  useful 

49 


386  SERMON  XXIV. 

knowledge  both  human  and  divine ;  arid  whose  soak 
panted  for  more  extensive  acquirements,  and  more  en- 
larged views  in  regard  to  the  wonderful  scenes  of 
creation,  providence,  and  redemption. 

And  if  ministers  of  the  gospel  in  the  present  age, 
have  not  a  good  foundation  laid  for  mental  and  theo- 
logical improvement,  and  if  they  he  not  men  of  study, 
their  people  must  be  fed  with  old  provision:  nor  will 
they  be  refreshed  by  him  with  running  and  living 
streams :  but  they  must  hunger  and  thirst  for  the 
rich  dainties  of  the  gospel  through  his  deficiency 
and  negligence.  How  lamentable  for  a  gospel 
minister  to  trust  to  his  former  attainments  as  an  inex- 
haustible fund,  from  which  to  derive  constant  sup- 
pUes.  Instead  of  giving  himself  wholly  to  his  work, 
he  may  be  said  not  to  give  himself  to  it  at  all.  His 
illustrations  will  be  general  and  vague;  and  the  people 
of  his  charge,  for  new  things  must  hear  a  continued 
repetition  of  old ;  and  instead  of  experiencing  the 
varied  blessings  of  an  interesting  variety  of  publick 
discourses,  and  a  corresponding  style,  they  will  par- 
ticipate the  contrary  effects,  the  judgements  of  a 
barren  and  unfaithful  minister.  Although  the  ways 
and  means  of  improvement  are  manifold  and  the 
objects  unbounded,  still  with  assiduity  must  a  man 
improve  them,  in  order  to  replenish  his  own  mind 
and  to  be  capable  of  instructing  others,  if  the  edu- 
cation, the  reading,  and  the  contemplations  of  a 
divine  be  superficial,  his  inst'uctions  will  be  but 
chaff  instead  of  wheat.  What  man  upon  earth 
does  it  become  to  be  diligent  in  his  vocation  more 
than  a  minister  of  the  gospel  ?  Who  sustains  a 
station  more  elevated  than  he  ?  or  has  a  more  im- 
portant trust  committed  to  his  charge  ?  How  impor- 
tant for  him,  then,  profound  erudition  and  close  ap- 
plication to  study. 

4th.  This  subject  should  be  improved  by  Chris- 
tians and  by  all  men,  as  an  excitement  to  a  spirit  of 
liUeralitv.  of  candour,  and  of  accuracv-in  the  iudg-e- 


SERMO:s  XXIV.  Jt>/ 

iiig  of  the  opinions  and  actions  of  men,  and  of  the 
divine  procedure  and  operations.  And  that  they 
may  derive  much  hght  to  see  how  important  it  is  to 
be  thus  influenced,  permit  me  to  close  this  discourse 
with  remarks  oa  the  subject  from  the  Christian  Phi- 
losopher. Who  is  the  most  candid  and  liberal  Being 
in  the  universe?  God.  And  why  is  God  to  be  con- 
sidered as  the  most  liberal  inteUigence,  that  exists  ? 
Because  he  embraces  a  minute,  a  full  and  compre- 
hensive view  of  all  the  circumstances,  connexions, 
relations,  habits,  motives,  temptations,  modes  of 
thinking,  educational  biases,  physical  affections,  and 
other  causes  that  may  inilueiice  the  sentiments  or 
the  conduct  of  any  of  his  creatures. 

Who  among  created  intelligences  may  be  viewed 
as  endued  with  these  qualities  in  the  next  degree  ? 
The  loftiest  seraph  that  God  has  created,  who  has 
wi:iged  his  way  to  rmmerous  worlds,  and  taken  the 
most  extensive  survey  of  the  dispensations  of  the 
Almighty,  and  of  his  creatures  and  events. 

Who  among  the  sons  of  men,  is  the  most  illiberal 
and  inaccurate  in  the  judgeing  of  opinions,  of  persons, 
and  of  things  ?  The  man  who  has  lived  all  his  days, 
within  the  conimes  of  his  native  village;  who  has 
never  looked  beyond  the  range  of  his  own  religious 
party  ;  whose  thoughts  have  always  run  in  one  nar- 
row track;  whose  reading  has  been  confined  to  (wo 
or  three  volumes ;  who  cares  for  nothing  either  in  the 
heavens  or  the  earth,  but  in  so  far  as  it  ministers  to 
his  convenience,  his  avarice, or  his  sensual  enjoyment; 
who  will  ad  nit  no  sentiment  to  be  true,  but  what  he 
may  have  heard  from  his  own  parson ;  and  whose 
co<\vers  ition  seldom  rises  beyond  the  slanderous 
remarks  which  are  circulated  among  his  neighbours. 
Persons  of  such  a  character  are  entirely  unquahfied 
for  forming  a  correct  judgement,  either  of  the  senti- 
ments and  actions  of  men,  or  of  the  works  and  the 
ways  of  God ;  for  they  are  devoid  of  that  informa- 
tion and  those  principles,  which  are  requisite  to  form 


,*n8  SKKMON   XXIV, 

a  rational  decision  in  relation  to  either  of  these  sub-' 
jects. 

It  maybe  admitted  as  a  kind  of  axiom  in  our  esti- 
mate of  human  character,  that  in  proportion  to  the 
ignorance  and  narrow  range  of  view  which  charac- 
terize any  individual,  in  a  similar  proportion  will  be 
his  want  of  candour,  and  his  unfitness  for  passing  a 
Bound  judgement  on  any  subject  that  is  lahd  before 
him.  Moreover,  the  man  who  has  taken  excursions 
through  the  widest  range  of  thought,  accompanied 
with  a  corresponding  improvement  of  his  moral 
powers,  will  be  the  most  liberal  and  candid  in  his 
decisions  on  the  moral  and  intellectual  qualities  of 
others.  To  these  maxims,  few  exceptions  will  gen- 
erally be  found.  In  forraitig  an  enlightened  judge- 
ment in  regard  to  any  action  or  object,  it  is  essen- 
tially requisite  that  we  contemplate  it  in  all  its  dif- 
ferent features  and  aspects,  and  in  all  its  minute 
circumstances,  bearings,  and  relations.  On  the 
same  princij)le,  it  must  be  admitted  tliat  he  who  has 
viewed  religion  in  all  its  aspects  and  bearings,  who 
has  taken  the  most  extensive  survey  of  the  manifesta- 
tions of  God  {jnd  of  the  habits  and  relations  of  men. 
is  the  best  qualified  to  pronounce  a  candid  and  ac- 
curate decision  on  all  the  intellectual  and  moral  rases 
that  may  come  before  him.  And  if  the  spirit  of  these 
sentiments  be  founded  on  fact,  it  will  follow  that 
the  more  we  resemble  God  in  the  amplitude  of  our 
intellectual  views  and  benevolent  affections, the  more 
candid,  and  liberal,  and  accurate  will  our  judge- 
ments be  in  reference  to  all  the  actions,  objects,  and 
relations  we  contemplate. 

On  the  other  hand,  the  man  who  is  confined  to  n 
narrow  range  of  thought  and  prospect,  is  continually 
erring  in  the  estimates  he  Ibims,  l)oth  in  respect  to 
physical  facts,  to  general  principles,  and  to  moral 
actions.  He  forms  a  premature  and  uiicharitable 
opinion  on  every  slander  and  repoit  against  his 
rieighbour.     He  condemns  without  hesitation,  and 


SERMON  xxiv.  389 

throws  an  tinmerited  odium  on  whole  bodies  of  men. 
because  a  (cw  of  their  number  may  have  displayed 
weakness  or  folly.  He  hates  and  despises  men  and 
their  opinions,  because  they  belong  not  to  his  politi- 
cal or  religious  party.  He  pronounces  his  decisions 
on  the  motives  of  men  with  as  much  confidence  as 
if  he  had  surveyed  their  hearts  with  the  eye  of  om- 
niscience. He  cannot  hear  an  objection  against  his 
favourite  opinions  with  patience,  nor  an  apology  for 
any  set  of  principles  but  his  own.  He  is  arrogant 
and  dogmatical  in  his  assertions,  and  will  make  no 
concessions  to  the  superiour  wisdom  of  others.  He 
sets  himself  with  violence  r gainst  every  proposal 
for  reformation  in  the  church,  because  his  forefa- 
thers never  thought  of  it :  and  because  such  inno- 
vations do  not  suit  his  humour  and  pre-conceived 
opinions.  He  decides  in  the  most  confident  tone, 
on  what  God  can  and  cannot  do,  as  if  he  had  taken 
the  most  perfect  survey  of  infinite  perfection ;  and 
he  frets  at  the  divine  dispensations  when  they  do  not 
exactly  correspond  with  his  own  humour  and  selfish 
views.  Moreover,  he  vainly  imagines  that  he  is  bet- 
ter qualified  to  pronounce  a  decision  on  the  varied 
topicks  of  divinity,  than  all  the  philosophers  and 
divines,  and  all  the  brightest  geniuses  who  have  ever 
appeared  in  the  world,  though  he  cannot  but  confess 
that  he  never  crave  himself  the  trouble  to  examine 
jnto  such  matters.  His  views  of  the  providential 
dispensations  of  God,  are  equally  partial  and  distort- 
ed. If  disease,  or  poverty,  or  misfortune,  happen 
to  his  neighbour,  especially  if  he  had  withdrawn  from 
the  religious  party  to  which  he  belongs,  it  is  consid- 
ered as  a  penal  judgement  for  errour  and  apostacy. 
Jf  prosperous  circumstances  attend  his  family  or  re- 
ligious party,  it  is  viewed  as  a  sign  of  divine  appro- 
bation. He  seldom  views  the  hand  of  God  except 
in  uncommon  occurrences;  and  then  he  imagines 
that  a  miracle  is  performed,  and  that  the  wheels  of 
nature  are  stopped  in  order  to  accomplish  the  event. 


390  SERMON    XXIV. 

He  seldom  looks  beyond  the  precincts  of  his  own 
church  or  nation,  to  observe  the  movements  of  the 
divine  footsteps  toward  other  tribes  of  his  fallen 
race.  He  overlooks  the  traces  of  divine  operation, 
which  are  every  moment  to  be  seen  above  and  around 
him ;  and  yet,  in  the  midst  of  all  such  partial  and 
contracted  views,  he  will  sometimes  decide  on  the  wis- 
dom and  rectitude  of  the  ways  of  God  with  as  much 
confidence  as  if  he  had  entered  into  the  secret  coun- 
cils of  the  Eternal,  and  surveyed  the  whole  plan  of  his 
procedure.  Such  are  a  iew  prominent  outlines  of 
the  chiricter  of  thousands  whose  names  are  en- 
rolled IS  members  of  the  visible  church,  and  whose 
illiberality  and  self-coifidence  are  owir^g  to  the  con- 
tracted notions  they  have  formed  of  God  and  of  re- 
ligion And  surely  it  must  appear  desirable  to  every 
enlightened  Chrislian  that  every  proper  means  should 
be  used  to  prevent  ratio, lal,  immortal  beings  from 
the  remaining  enchained  i.i  such  mental  thraldom. 

On  the  othr?r  ha'^d,  the  mm  who  takes  an  enlight- 
ened view  of  all  the  works  and  dispensations  of  God, 
and  of  all  the  circu  nstances  and  relations  of  subor- 
dinate beings,  readily  acquires  a  nobleness  and  libe- 
rality of  mind,  and  an  accuracy  in  the  judgeing  of 
thiiigs  human  and  divine,  which  no  other  person  can 
possess.  He  does  not  hastily  take  up  an  evil  report 
against  his  neighbour ;  for  he  considers  how  un- 
founded such  reports  often  are,  and  how  much  they 
may  be  owing  to  the  insisiuitions  of  envy  or  malice. 
And  when  he  can  no  longer  doubt  of  an  evil  action 
beincr  substaiitiated  asjainst  any  one,  he  does  not 
triuinph  over  him  in  the  language  oi  execration,  lor 
he  considers  all  the  circumstances,  relations,  feel- 
ings, aad  temptations  with  which  he  may  have  been 
surrounded  ;  and  he  corisiders  that  he  himself  is  a 
frail,  sinful  creature,  ai»d  might  possibly  have  fallen 
in  a  similar  wp.y  had  he  been  placed  in  the  same 
situation.  He  does  not  trumpet  forth  the  praises  of 
a  man  who  has  performed  one  brilliant  benevolent 


SERMON  XXIV.  391 

deed,  as  if  he  were  a  character  to  be  admired  and 
eulogized,  while  the  general  course  of  his  Hfe  is 
marked  with  vice  and  an  utter  forgetfuhiess  of  God 
and  religion  :  nor  does  he  fix  a  stigma  of  immorality 
upon  the  person  who  may  have  acted  foolishly  or 
sinfully  in  one  or  two  instances,  while  the  general 
tenor  of  his  conduct  has  been  marked  by  purity  and 
rectitude ;  for  in  both  cases,  he  considers  that  it  is 
not  a  single  action,  but  general  habits  which  deter- 
mine the  character  of  any  individual.  He  esteems 
the  wise  and  the  good,  and  holds  friendly  intercourse 
with  them,  to  whatever  political  or  religious  party 
they  belong.  He  can  bear  with  affability  arid  can- 
dour, to  have  his  opinions  contradicted ;  and  can 
differ  from  his  neighbour  in  many  disputed  points, 
while  at  the  same  time  he  values  and  esteems  him. 
He  will  not  brand  a  man  as  a  heretick  or  deist,  be- 
cause he. takes  a  view  of  some  opinions  in  theology 
in  a  different  light  from  what  he  himself  does;  for 
he  considers  the  diflerence  of  habits,  studies,  pur- 
suits, and  educational  prejudices  which  must  have 
influenced  his  opinions;  and  makes  due  allowance 
for  the  range  of  thought  to  which  he  m-jy  have  been 
accustomed.  He  is  disposed  to  attribute  the  actions 
of  others  to  good  motives,  when  he  has  no  proof  of 
the  contrary.  He  uses  no  threats  or  physical  force 
to  support  his  opinions,  or  to  convince  gainsayers; 
for  he  k  lows  that  no  external  coercion  can  illuminate 
the  mind  ;  and  that  the  strength  of  arguments  and 
the  force  of  truth,  can  alone  produce  conviction. 
He  is  convinced  hovv  ignorant  he  is,  notwithstand- 
ing all  his  study,  observations,  and  researches,  and 
presses  forward  as  long  as  he  lives,  to  higher  degrees 
of  knowledge  and  of  moral  improvement. 

And  such  a  man  is  an  active  promoter  of  every 
scheme  that  tends  to  enlighten  mankind,  and  melio- 
rate their  condition,  and  extend  the  knowledge  of 
salvation  to  the  ends  of  the  earth;  for  he  considers 
that  it  is  not  by  miracles,  but  by  the  subordinate 


;>92  bEUMOi%    XXIV. 

agency  of  intelligent  beings,  that  God  will  effect  the 
illumination,  and  moral  renovation  of  our  apostate 
I'ace.  He  views  the  hand  of  God  in  all  the  move- 
ments of  the  scientifick,  the  political,  and  religious 
world;  and  perceives  him  accomplishing  his  purpose 
in  the  inventions  of  human  genius,  and  in  the  econ- 
omy of  the  minutest  insect,  as  well  as  in  the  earth- 
quake, the  storm,  and  the  convulsions  of  nations  ;  for 
he  considers  the  smallest  atom,and  the  hosts  of  heaven, 
asequally  directed  by  eternal  wisdom, and  equally  ne- 
cessary in  the  universal  chain  of  creatures  and  events. 
He  display  s  a  becoming  modesty  in  the  speaking  of  the 
ways  and  works  of  God.  When  he  meets  with  any 
dark  and  afflictive  dispensation  in  the  course  of  Pro- 
vidence, he  does  not  fret  and  repine ;  but  is  calm  and 
resigned,  conscious  that  he  perceives  only  a  small 
portion  of  the  chain  of  God's  dispensations,  and  is 
therefore,  unable  to  form  a  just  comparison  of  the 
connexion  of  any  one  part  with  the  whole.  When 
he  contemplates  the  depraved  and  wretched  con- 
dition of  the  greater  part  of  the  world  at  present, 
and  for  a  thousand  years  past,  notwithstanding  the 
salvation  which  has  been  achieved  for  sinners  of 
mankind,  he  is  far  from  arraigning  the  divine  good- 
ness and  rectitude,  in  leaving  so  many  nations  to 
walk  in  their  own  ways  ;  for  he  knows  not  what  re- 
lation this  dismal  scene  may  bear,  what  influence  it 
may  have,  or  what  important  impressions  it  may  pro- 
duce on  worlds  and  beings  with  which  we  are  at 
present  unacquainted. 

Moreover,  a  man  of  such  enlarged  views  is  cau- 
tious in  the  pronouncing  decisively  respecting  the 
dispensations  of  God,  in  regard  to  the  universe  at 
lar«^e.  He  does  not,  for  example,  assert  with  the  ut- 
most confidence,  as  some  have  done,  that  there  never 
was,  and  never  will  be  to  all  the  ages  of  eternity, 
such  a  bright  display  of  the  divine  glory  as  in  the 
cross  of  Christ.  He  admires  and  he  adores  the 
condescension  and  the  love  of  God  in  the  plan  of 


SERMON  XXIV.  393 

salvation  which  the  gospel  exhibits,  and  feels  an  in- 
terest in  it  far  beyond  that  of  any  other  special  mani- 
festation of  Deity ;  but  he  dares  not  set  limits  to  the 
divine   attributes    and    operations.      He    considers 
himself  at  present,  with  regard  to  the  grand  system 
of  the   universe,  in  a  situation  similar  to  that  of  a 
smill   insect  on  one  of  the  stones  of  a  magnificent 
edifice,  which  sees  only  a  few  hair-breadths  around 
it,  and  is  altogether  incapable  of  surveying  the  sym- 
metry, the  order  and  beauty  of  the  structure,  and  of 
forming  an  adequate  conception  of  the  whole.  Recon- 
siders that  he  has  never  yet  surveyed  the  millionth 
part   of   Jehovah's    empire,   and    therefore  cannot 
tell  what  the  eternal  Sovereign  has  been  pleased  to 
exhibit  in  its  numerous  provinces;  and  least  of  all, 
can  he  ever  preou  ae  to  divine  into  the  depths  of 
interminable    ages,   and    boldly   declare  what    the 
Almighty  will    or  will  not  do,  through  eternity  to 
come.    He  therefore  views  it  as  presumption,  while 
he   has  no  dictate  of  revelation  for  his  warrant,  tor 
pronounce  decisively,  either  on  the  one  side  or  the 
other,  of  such  a  deep  and  important  question,  which 
seems  above  the  reach  of  the  loftiest  seraph  to  de- 
termine.    In  short,  he  endeavours  to  take  a  view  of 
all  the  manifestations  of  Deity  within  his  reach,  from 
every  source  of  information  which  lies  before  him, 
and  as  far  as   his  limited  faculties  will  permit.     He 
does  not  call  in  question  the  discoveries  of  science, 
because  they  bring  to  his  ears  most  astonishing  re- 
ports of  the   wisdom  and  omnipotence  of  Jehovah 
and  the  boundless  extent  of  his  kingdom:  but  rejoices 
to  learn  that  the  grandeur  of  his  dominions  is  actu- 
ally found  to  correspond  with  the  lofty  descriptions 
of  divine  majesty  and  glory  recorded  in  the  volume 
of  inspiration,  and  is  thereby  inspired  with  nobler 
hopes  of   the    glory  and  felicity  of  that  heavenly 
•world,  where  he  expects  to  spend  an  endless  exis- 
tence. 

If,  then^  such  be  some  of  the  features  in  the  charac- 

50 


394  SERMON  XXIV. 

ter  of  the  enlightened  Christian ;  if  liberality,  and 
candour,  and  accurate  investigation  mark  the  judge- 
ments he  pronounces  on  the  sentiments  and  the  ac- 
tions of  men,  and  on  the  works  and  the  ways  of  God  ; 
and  if  such  views  and  feelings  ought  to  be  consider- 
ed as  more  congenial  to  the  noble  and  benevolent 
spirit  of  our  religion  than  the  narrow  and  distorted 
notions  of  a  contracted  mind,  it  must  be  an  object 
much  to  be  desired,  that  the  mass  of  the  Christian 
world  would  be  led  into  such  trains  of  thought  as 
might  imbue  their  minds  with  a  larger  portion  of  this 
spirit.  And  if  diversified  and  occasional  discussions 
on  the  topicks  to  which  we  have  adverted,  would 
have  a  tendency  to  produce  this  desirable  effect,  it 
is  obvious  that  such  branches  of  knowledge  as  are 
calculated  to  enlarge  the  capacity  of  the  mind,  and 
to  throw  a  light  over  the  revelations  and  the  works 
of  God,  should  no  longer  be  overlooked  in  the  range 
of  our  religious  contemplations. 

With  such  striking  remarks  and  noble  sentiments 
of  an  eminent  man  and  highly  distinguished  author, 
ray  discourse  and  volume  are  concluded.     Amen. 


\W.  ^T<Hf. 


APPENDIX, 


CONTAINING 


EXPLICATIONS  OF  THE  TERMS 


NATURE   AND   LAW 


APPENDIX. 


T, 


EXPLICATION  OF  THE  TERM  NATURE. 


HE  term  nature,  includes  all  the  works  of  creation  which  revelation  and 
philosophy  make  known.  Or  nature,  taken  in  its  utmost  extent,  embraces  the 
trhole  compass  of  things  in  the  universe,  whether  corporeal  or  mental,  physical 
or  mora). 

The  phras9,  works  of  nature,  is  frequently  used.  By  the  works  of  nature  we 
are  to  understand  the  works  of  Deity,  which  exhibit  wisdom  in  them  all  ;  which 
manifest  design,  order,  and  harmony.  Or  the  works  of  nature  are  the  works  of 
creation,  which  bear  evident  marks  of  intelligence  and  proclaim  a  God. 

The  course  of  nature  is  a  phrase  which  is  used  in  a  great  variety  of  senses. 
The  planets  and  all  the  revolving  luminaries  of  which  we  have  any  knowledge, 
perform  their  circuits  according  to  a  course  of  nature,  '  he  sun  so  constantly 
performs  his  course  ;  or  more  strictly  philosophical,  the  earth  perpetually  and 
statedly  revolves  round  its  axis,  according  to  a  course  of  nature  ;  and  the  moon 
also  revolves  on  its  own  axis,  and  around  the  earth  according  to  the  same  course. 
The  varieties  and  regularities  of  times  and  seasons,  the  re-production  of  plants 
of  the  same  kind  from  their  original  seed,  and  tlie  propagation  of  animals  of  the 
same  species,  are  said  to  be  produced  according  to  certain  courses  of  nature.  But 
what  are  we  to  understand  by  the  phrase  as  thus  used,  and  as  used  in  various 
other  ways?  i  he  most  eminent  philosophers  and  divines  have  been,  and  are 
still  divided  in  their  ideas  and  writings  concerning  the  subject.  One  class  maintain, 
that  the  courses  of  nature  in  all  their  diversified  forms,  are  effected  by  the  im- 
mediate hand  of  Deity,  in  a  regular  and  stated  manner ;  or  that  the  works  of 
divine  Providence  are  only  the  works  of  creation  carried  on  to  their  final  com- 
pletion. That  is,  that  God  immediately  and  positively  exerts  his  power  in 
eVrry  effect  or  movement,  not  only  of  the  heavenly  bodies,  but  also  in  the  smallest 
matters  that   pertain  to  this  earth,  even  to  the  fall  of  a  sparrow. 

Another  class  conclude,  that  the  Lord  created  all  things  with  certain  inherent 
properties  and  principles,  by  which  all  events  and  effects  are  produced  in  a 
certain  uniforja  manner,  without  the  assistance  of  his  immediate  interposing 
hand.  They  account  for  the  regularity  of  the  heavenly  bodies  in  their  courses, 
and  of  the  principle  movements  pertaining  to  this  earth,  upon  the  laws  of  at- 
traction and  gravitation  ;  and  for  the  succession  of  the  animal  and  vegetable 
kingdoms,  by  peculiar  natures  and  principles  given,  by  which  tliey  are  re-pro  • 
duced.  These  inherent  laws  or  properties  they  consider  sufficient  to  effect  what 
is  called  a  stated  course  of  nature.  If  we  embrace  either  of  the  above  senti- 
ments, we  may  justly  revere  and  adore  the  efficiency  of  the  God  of  nature.  How 
sublime  the  thought,  that  the  hand  of  Deity  is  immediately  present,  directing 
all  his  works !  Or  how  momentous  the  reflection,  that  the  Great  First  Cause 
created  all  things  with  such  properties  and  innate  laws,  as  to  effect  what  we 
behold  in  the  manifold  stated  courses  of  nature. 

The  expression,  human  nature,  is  frequently  used  and  in  various  senses.  In 
its  most  general  import,  it  is  designed  simply  to  point  out  a  human  being  as  far 
different  from  the  animals  of  the  earth,  and  also  from  other  beings.  Human 
nature  is  sometimes  mentioned  in  an  exalted  point  of  view  ;  and  at  others,  as  in 
a  state  of  degradation.  On  the  rne  hand,  human  nature  has  great  dignity 
stamped  upon  it ;  as  man  is  a  being  of  noble  powers,  capable  of  endless  pro- 
gression and  exaltation.     Thus  truly  elevated  and  dignified  is  human  nature. 


39B  APPENDIX.. 

But  on  the  account  ol"  the  fall  and  depravity  of  man,  how  debased  liis  natixje. 
In  this  view  how  perverted  !  consequently  how  humiliating  1 

Man  may  be  said  to  act  according  to  his  nature,  whether  he  conduct  in  a  de- 
grading or  honourable  point  of  view.  When  he  debases  himself  by  his  conduct, 
he  acts  according  to  human  nature  in  a  fallen  depraved  state.  But  when  his 
actions  are  truly  manly  and  noble,  he  acts  according  to  human  nature  as  viewed 
in  a  state  of  dignity    nd  honour. 

It  is  said  to  be  the  nature  of  animals,  to  perform  certain  actions  necessary  to 
their  preservation  and  comfort.  I  he  true  import  of  this  expression  is,  that 
animals  are  endued  with  certain  instinctive  principles,  which  excite  them  to  do 
those  things  that  are  the  means  of  their  support  and  enjoyment,  and  that  an- 
tecedent to  instruction  or  experience  At  the  end  of  time,  it  is  said  will  be  the 
dissolution  of  nature.  Some  conclude  that  this  phraseology  implies,  that  the 
material  system  will  be  consumed  and  ^tnnihilated.  The  more  probable  opin« 
ion  is,  that  the  elements  will  then  be  dissolved  and  newly  modelled  :  that  they 
will  be  formed  into,  a  system  vastly  different  and  far  more  perfect,  beautiful, 
and  glorious  than  the  present ;  suited  to  the  great  change  that  human  beings 
will  experience  ;  and  be  the  glorified  state  to  which  the  righteous  will  be  ex- 
alted. 

The  study  of  nature  is  frequently  recommended  toman.  Nature  in  this  view, 
is  the  same  as  the  works  of  creation.  And  tiie  term,  study,  implies  an.  investiga- 
tion of  the  laws  and  properties  both  of  matter  and  ot  mind.  A  boundless  field, 
suited  to  the  noble  and  endless  progressive  fowers  ol  man.  As  he  has  a  nature 
capacitated  for  improvements  without  end,  so  the  works  of  nature  are  vast  as 
immensity.  And  when  he  shall  enter  another  state  of  existence,  with  enlarged 
and  glorified  attributes  both  bodily  anil  mental,  he  will  find  nature,  or  creation, 
newly  formed,  inconceivably  more  perfect  and  glorious ;  a  boundless  prospect 
adapted  to  his  eniarged,  exalted,  and  glorified  powers. 


AlPPENDIX.  399 


[EXPLICATION  OF  THE  TERM  LAW. 

It  is  Worthy  of  remark,  when  this  term  is  used  an  a^ent  must  necessarily  be 
presupposed  ;  for  a  law  is  strictly  a  rule,  according  to  which  some  intelligent 
beinj  acts,  or  by  which  he  prescribes  actions  to  others.  Or,  a  law  may  be  con- 
sidered either  as  a  rule  of  action,  or  as  an  established  and  constant  mode  of 
process.  This  word  is  used  in  a  great  variety  of  senses,  natural,  civil,  and 
moral.  Some  authors  suppose  th?y  may  all  be  included  under  two  general 
hea  Is,  natural  and  moral ;  those  wliich  refer  to  body  or  matter,  and  those  that 
refer  to  mind  or  intelligent  bsings.  But  they  are  generally  divided  ir.to  three 
classes  :  divine  laws,  human  laws,  and  the  laws  of  nature. 

The  divine  laws  are  those  that  result  from  moral  fitness,  and  which  are  essen- 
tially the  same  in  all  their  requisitions  in  every  part  of  the  universe;  or  those 
that  are  contained  in  positive  precepts,  and  made  known  by  revelation.  By  moral 
iitness  we  are  to  understand  the  prcinety  of  those  obli^;ations  that  result  from 
the  moral  perfections  of  God,  and  from  the  relation  of  created  intelligences  to 
him  as  the  \athor  of  their  existence  and  of  all  their  comforts;  and  from  their 
varied  relations  and  situations  in  regard  to  each  other.  In  what  part  soever  of 
the  universe,  created  intelligent  beings  exist,  these  moral  ties  are  necessarily  and 
unchangeably  binding ;  and  demand  supreme  love  to  the  Supreme  Being,  and 
perfect  obedience  to  evi>ry  duty  which  reason  and  the  moral  faculty  point  out. 
Finit  ■  intelligences,  es'en  without  a  written  law  or  any  particular  immediate 
revelation,  are  bound  by  these  obligations.  Hence,  such  a  state  is  generally 
called  a  state  of  nature ;  and  the  law  that  is  particu  arly  suited  to  such  a  state, 
is  denominated  the  law  of  nature.  Revelation  ha«  its  commencement  where 
reason  and  conscience  are  insnlTicient  to  make  known  to  created  inteligent 
beings,  those  duties  wiiich  the  Lord  seeth  proper  to  enjoin  upon  them.  There- 
fore, the  laws  of  divine  revelation  comprise  the  mandates  necessarily  included 
in  the  moral  law  ;  and  they  also  contain  positive  precepts,  suited  to  the  particu- 
lar situation  of  those  to  whom  they  are  promulged. 

By  the  civil  law,  or  law  of  the  land,  we  are  to  understand  those  rules  and 
regulations  that  relate  to  civil  society,  and  exist  between  man  and  man.  This 
is  the  using  of  the  phrase  in  its  most  extensive  import ;  for  it  includes  both  the 
laws  resulting  from  civil  communities,  and  those  that  spring  from  a  state  of 
nature.  They  point  out  the  rights  of  mankind  in  their  various  situations  and 
relations  as  individuals,  or  nations ;  and  also  in  various  degrees  and  forms,  make 
known  the  means  of  attaining  and  defending  their  rights. 

The  law  of  honour  is  styled  a  system  of  rules  constructed  by  people  of  fashion, 
calculated  to  facilitate  their  intercourse  with  one  another,  and  for  no  othci' 
pui-pose.  This  law  can  scarcely  be  ranked  among  the  civil  laws.  It  may  be 
said  to  belong  to  human  laws,  as  it  is  a  regulation  of  human  beings.  What  I 
would  remark  concerning  the  system  of  this  law,  is,  that  it  is  a  compound  of 
manly  virtues  and  degrading  vices  ;  demanding  certain  courses  of  conduct  truly 
noble,  and  admitting  actions  scandalous. 

A  law  of  nature  may  be  defined  to  be  a  uniform  and  established  course  of 
operation  and  events  of  some  particular  kind.  Or,  by  the  laws  of  nature  are  to 
be  understood  the  stated  courses  by  which  the  great  First  Cause  directs  the 
works  of  providence.  It  is  said  to  be  by  a  law  of  nature,  that  the  primary 
planets  revolve  on  their  own  axis  and  round  the  sun,  respecting  him  as  the 
fentre  of  their  system  ;  and  that  the  secondary  planets  move  round  their  re- 
fpective  primaries  as  their  centre.  By  this  expression  we  are  to  understand 
that  the  principles  or  laws  of  attraction  and  gravitation  produce  such  uniform 
and  constant  effects,  that  a  deviation  would  be  considered  a  strange  phenomenon, 
a  miracle.  The  regular  and  constant  movements  of  the  heavenly  bodies  justly 
^'xcite  the  admiration  of  man.  But  on  the  account  of  their  having  pursued 
-•'bcir  stated  courses  since  time  began,  if  one  of  them  should  stop  in  it;  coiTi'^c- 


400  APPENDIX. 

or  move  in  a  different  direction,  it  would  astonish  the  world  ;  for  a  law  of  nature 
would  be  counteracted. 

The  natural  and  constant  tendency  of  the  bodies  in  our  atmosphere  to  fall  to 
the  earth,  is  ascribed  to  a  law  of  nature.  The  reason  is  obvious ;  for  the  effect 
tmiformly  takes  place,  unless  there  be  a  preventing,  external  power,  or  a  repel- 
inj  force  introduced.  With  the  same  propriety  the  principles  or  properties  of 
magnetism,  electricity,  and  motion,  may  be  attributed  to  the  laws  of  nature. 

It  is  said,  that  by  a  law  of  nature  the  existence  of  a  God  is  made  known  to 
all  mankind.  This  expression  imports  that  the  existence  ot  the  Supreme  Being 
is  so  clearly  exhibited  and  demonstrated  in  the  works  of  creation  and  providence, 
as  to  obtain  the  belief  and  acknowledgement  of  a  God  among  all  nations  in 
every  age  of  the  world,  or  to  attain  the  universal  consent  of  mankind. 

The  essential  difference  between  ri^ht  and  wrong  is  said  to  be  pointed  out  by 
a  law  of  our  nature.  This  declaration  conveys  the  idea,  that  all  men  have 
reason  and  conscience,  which  teach  them  that  virtue  is  amiable  and  ought  to 
be  cultivated  ;  and  that  vice  is  odious,  and  oug  t  to  be  shunned  :  Tiiat  is,  virtue 
and  vice  are  diametrically  opposite  in  their  natures  ;  and  mankind  have  powers 
of  mind  which  enable  them  to  discern  their  essential  difference;  and  while  they 
feel  under  obligations  to  practice  the  one,  they  feel  bound  to  refrain  from  the 
other. 

Par-'ntdl,  filial,  anu  conjugal  affections  belong  to  the  laws  of  human  nature. 
These  pru>ciples  appear  to  exist  among  all  nations,  whether  in  a  civilized  or 
savage  stat^.  and  seem  to  b?  innate.  Hei^ce,  the  attribute  of  natural  affection 
is  implanted  in  the  breasts  of  men,  and  interwoven  inio  the  very  principles  of 
our  nature  by  the  hand  of  Deity,  to  answer  important  ends  in  the  present  state 
of  existence.  And  as  this  principle  evidently  exists  in  the  breasts  of  all  human 
beings,  it  may  with  propriety  be  denominated  a  law  of  human  nature. 


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